שלח

The Symbolism of the Tzitzit

Our parashah concludes with the commandment of Tzitzit, the purpose of which the Torah describes as follows:

וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת ה' וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם (במדבר טו:לב)

Several of the words in this brief verse contain allusions to the episode of the spies which featured at the beginning of the parashah:

מרגלים	ציצית
וּרְאִיתֶם אֶת־הָאָרֶץ מַה־הִוא (במדבר יג:יח)	וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת ה'
שְׁלַח־לְךָ אֲנָשִׁים וְיָתֻרוּ אֶת־אֶרֶץ כְּנַעַן אֲשֶׁר־אֲנִי נֹתֵן לִבְנֵי יִשְׂרָאֵל (במדבר יג:ב)	וְלֹא־תָתֻרוּ
אָנָה אֲנַחְנוּ עֹלִים אַחֵינוּ הֵמַסּוּ אֶת־לְבָבֵנוּ (דברים א:כח)	אַחֲרֵי לְבַבְכֶם
וַנְּהִי בְעֵינֵינוּ כַּחֲגָבִים וְכֵן הָיִינוּ בְּעֵינֵיהֶם (במדבר יג:לג)	וְאַחֲרֵי עֵינֵיכֶם
וְנָשְׂאוּ אֶת־זְנוּתֵיכֶם (במדבר יד:לג)	אֲשֶׁר־אַתֶּם זֹנִים

Rashi picks up on this connection in his commentary on the above verse:

כְּמוֹ "מִתּוּר הָאָרֶץ" הַלֵּב וְהָעֵינַיִם הֵם מְרַגְּלִים לַגּוּף

It is noteworthy that Rashi's use of the word Meraglim in this context deviates from the original source in the Midrash:

 הלב והעינים הן סרסורין לגוף (תנחומא, שלח טו:א)

Seemingly Rashi modified the original text to highlight the link to the spy episode which perhaps he understood the Midrash alluding to.[1] In any event, the link suggests that the Tzitzit are intended to somehow address the shortcomings of the spies. We will consider how this is might be the case.

Meaning of the word 'Tzitzit'

The word Tzitzit is related to the word ציץ meaning to glance or look, as in the verse:

הִנֵּה־זֶה עוֹמֵד אַחַר כָּתְלֵנוּ מַשְׁגִּיחַ מִן־הַחֲלֹּנוֹת מֵצִיץ מִן־הַחֲרַכִּים (שיר השירים ב:ט)

As already noted by Rashi (second explanation), the adjoining phrase וראיתם אותו contains an allusion to this interpretation.[2] But what is the object of the 'seeing' referred to in the verse?

The primary object appears to be the Tzitzit themselves.[3] However, the use of the masculine (whilst Tzitzit is feminine), appears to hint at to a different type of seeing – 'seeing' God.

The Midrash depicts the stream of consciousness to obtain this higher vision:

שֶׁהַתְּכֵלֶת דּוֹמֶה לְיָם, וְיָם דּוֹמֶה לָרָקִיעַ, וְהָרָקִיעַ דּוֹמֶה לְכִסֵּא הַכָּבוֹד. וּמִתּוֹךְ שֶׁהוּא רוֹאֶה אוֹתוֹ, זוֹכֵר אֶת קוֹנוֹ, שֶׁנֶּאֱמַר: וַיִּרְאוּ אֶת אֱלֹקי יִשְׂרָאֵל (שמות כד, י)

The principle is that the sight of the Tzitzit leads, or should lead, to a deeper awareness of God. The notion of seeing God (figuratively of course) should not surprise us as the above Midrash demonstrates through its prooftext that the elders "saw the God of Israel…". Elsewhere, we are told that Moshe asks to 'see' God's glory (הראני נא את כבודך), and on the festivals we are invited to 'see' God's face (יראו פני).

Returning to the spies, as discussed in the last post, it was their impulsive reaction to what they saw which led to widespread mutiny and the tragic consequences which followed. Their report exposed a materialistic outlook in which only physical size and strength matters as evident from their fear of the exceptionally large fruit and 'giants'.

In contrast, the purpose of the Tzitzit is to promote a spiritual perspective capable of asserting control over the materialistic instinct. This requires significant mental effort as alluded to in the Midrash by its use of distant associations to get from the Techelet to the throne of glory. 

Comparison to Kohen Gadol

It has been pointed out that the Tzitzit also contain many parallels to the Kohen Gadol's Tzitz.[4] First and foremost, is the similarity in name which signifies its purpose. The role of Tzitzit as explained above is to facilitate a deeper spiritual vision, whilst the Tzitz of the Kohen Gadol was similarly intended to focus the Kohen Gadol's mind exclusively on God as he performed the Avodah. The Tzitz of the Kohen Gadol was engraved with the words קדש לה' which corresponds to the function of Tzitzit to effect a state of והייתם קדשים לאלקיכם. Both items also had a special Petil Techelet attached to them the significance of which is heightened by the fact that its only other usage in the Torah relates to the breastplate worn by the Kohen Gadol.

This reinforces the principle (previously discussed in the context of the Nazir) that the holiness vested in the Kohanim needs to be mirrored onto the rest of the nation. Holiness is not the exclusive domain of the Kohanim; it can and must be generated by every individual in every walk of life. Only then can the nation accomplish the goal of becoming a Mamlechet Kohanim. Alongside the parallels listed above between the Tzitz and the Tzitzit, there is one obvious difference. The Kohen Gadol wears the Tzitz on his forehead only whilst carrying out the Avodah whereas the Tzitzit are meant to be worn by everyone and attached to regular clothes. The conclusion to be drawn is that holiness should be a continuous state of being and not limited to specific people, places, or times.  

Connection to Korach

The explanation above promoting the principle of spiritual equality is somewhat paradoxical in view of the exclusivity of the Avodah in the Mishkan and the hereditary selection of the Kohanim. The episode of Korach which follows immediately after the parashah of Tzitzit highlights this tension:

כִּי כָל־הָעֵדָה כֻּלָּם קְדֹשִׁים וּבְתוֹכָם ה' וּמַדּוּעַ תִּתְנַשְּׂאוּ עַל־קְהַל ה' (במדבר טז:ג)

Korach purports to embrace the principle of spiritual equality (exemplified by the Tzitzit) as he challenges the selection of the Kohanim. No doubt the statement that 'everyone is holy' is intended to recall the final verse in the Tzitzit passage:

לְמַעַן תִּזְכְּרוּ וַעֲשִׂיתֶם אֶת־כָּל־מִצְוֺתָי וִהְיִיתֶם קְדֹשִׁים לֵאלֹהֵיכֶם (במדבר טו:מ)

Korach thus uses the message of the Tzitzit as a springboard for his rebellion. This correspondence is presumably the basis for the Midrash which links the two episodes through additional narrative:

מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵיהֶם וְעָשׂוּ לָהֶם צִיצִת (במדבר טו, לח). קָפַץ קֹרַח וְאָמַר לְמֹשֶׁה, אַתָּה אוֹמֵר, וְנָתְנוּ עַל צִיצִת וְגוֹ' (שם). טַלִּית שֶׁכֻּלָּהּ תְּכֵלֶת, מַה הִיא שֶׁיְּהֵא פְּטוּרָה מִן הַצִּיצִית. אָמַר לוֹ מֹשֶׁה, חַיֶּבֶת בְּצִיצִית. אָמַר לוֹ קֹרַח, טַלִּית שֶׁכֻּלָּהּ תְּכֵלֶת אֵינָהּ פּוֹטֶרֶת עַצְמָהּ (תנחומא, קרח ב:א)[5]

Indeed, it does seem strange that if a garment is all Techelet that a specific Techelet thread should still be required. If we really are a Mamlechet Kohanim then why is there a need for the appointment of Kohanim? The use of the Petil Techelet to symbolize the distinction of the Kohanim is particularly noteworthy as it is the Petil Techelet which recalls the Tzitz of the Kohen Gadol as discussed above.

The reality, however, is that both are necessary - the Tzitz and the Tzitzit - as without the former, the latter is devoid of meaning. The purpose of the exclusivity of the Kohanim and the Mishkan is to heighten recognition and awareness of the Divine presence through differentiation. As the Rambam writes:

This is the great principle which you must never lose sight of. After having stated this principle, I repeat that the object of the Sanctuary was to create in the hearts of those who enter it certain feelings of awe and reverence, in accordance with the command, "You shall reverence my sanctuary" (Lev. xix. 30). But when we continually see an object, however sublime it may be, our regard for that object will be lessened, and the impression we have received of it will be weakened. Our Sages, considering this fact, said that we should not enter the Temple whenever we liked, and pointed to the words: "Make thy foot rare in the house of thy friend" (Prov. xxv. 17). For this reason the unclean were not allowed to enter the Sanctuary, although there are so many kinds of uncleanliness, that [at a time] only a few people are clean… All this serves to keep people away from the Sanctuary, and to prevent them from entering it whenever they liked… By such acts the reverence [for the Sanctuary] will continue, the right impression will be produced which leads man, as is intended, to humility. (Rambam, Moreh Nevuchim III:47, Friedlander translation)

A select group to serve in the Mishkan is necessary to protect the sense of awe and prevent degeneration into spiritual anarchy. A free-for-all system with no boundaries and no restrictions eliminates the submissive character replacing it with a form of self-worship – a trajectory which is evidenced in the thinly disguised egocentrism at the heart of Korach's contentions.

Interestingly, the debate is settled once and for all when Aaron's staff is the only one which blossoms when left in the Mishkan overnight. The blossoming of the staff is described in the verse as ויצץ ציץ clearly alluding to the Tzitz worn by the Kohen Gadol and thereby validating the appointment of Aaron and his descendants. Nevertheless, in view of our discussion we may suggest that the Tzitz referred to here is intended to link back to the Tzitzit which immediately preceded the episode of Korach. It thereby closes the circle on Korach's complaint by recognizing that alongside the Tzitzit - reflecting the ideal of universal holiness - comes a need for the focus, discipline and even exclusivity, represented by the Tzitz.

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[1] R. Amnon Bazak, Nekudat Petichah, p.327

[2] See also Rashbam who considers the first interpretation of Rashi (Tzitzit = tassels) correct with respect to the references in the first verse and the "seeing" meaning for the second verse.

[3] Possibly the object is the Petil (which is masculine), however the word Tzitzit is the immediately preceding noun.

[4] See R. Moshe Shamah – Recalling The Covenant p.757-761. Whilst not specifying the connections, the Zohar (Shelach 175) also links the Tzitzit and the Tzitz:

ציצית איהו נוקבא, רזא דעלמא תתאה. אסתכלותא לאדכרא. ציץ דכר, ציצית נוקבא, ודא לכל בר נש. ציץ לכהנא.

From a halachic perspective too there is a similarity insofar as both the Tzitzit and the clothes of the Kohanim are not subject to the prohibition of Shatnez.

[5] Interestingly, one of the Bigdei Kehunah in particular – the Me'il - was all techelet - ועשית את מעיל האפוד כליל תכלת. This description recalls the words used by Korach who asked about a טלית שכולה תכלת. According to the Rambam (Klei Ha'mikdash 9:3) the Me'il had four corners yet did not require Tzitzit. Radvaz and Minchat Chinuch provide possible explanations, but perhaps this was the inspiration for Korach's challenge described in the Midrash.