Hasidut untuk Bilangan 15:38

As it discusses in the midrash (midrash raba portion 18:2), for what reason was the portion of Korach juxtaposed with the portion on tzitzit? The reason was due to Korach taking a talit that was entirely techelet (blue color) and asked whether it was not required to also have blue tzitzit. The idea from this is that techelet (blue) teaches us about awe ("yirah"). Korach claimed that awe of Hashem would be evident to him and that everything is in the hands of G-d (shamayim) including awe of G-d (whereas the accepted understanding was that everything is in the hands of G-d outside of our choice to have awe of G-d). Thus, how is it possible for a person to do something against the will of Hashem since all will and action is from Hashem and how can one do something that is not His will. And on this he claimed that we would not also have to color the tzitzit blue; tziztit is hint to awe. And in truth, the will of Hashem in this world will exist through the eyes of man. As is says in the Gemara (Hagiga 13a) that Ezekiel prayed the face of the bull and transformed into the Keruv (face of an angel), because a bull alludes to wisdom that clarifies things a lot and creates deepens everything in the context of G-d. The free will of man is not only the negative shells (negative desires) and is also not only according to his knowledge, because Hashem conceals His ways from man desires the the work of man. And if everything was revealed before man there would be no work to do. And this explains Ezekial's prayer that switched to a carob tree. That the ways of Hashem are concealed and parallel to man that are functions of their free will. And from this will come to their hearts work for Hashem which is the meaning of the face of the Keruv.

When you don the prayer shawl (Talit), “Observe the Techeilet-blue string.”⁴³Numbers 15:38 The explanation of this is that fear of HaShem should come upon you.⁴⁴Talmud Bavli, Menachot 43b: “Rabbi Shimon Bar Yochai says: Anyone who is diligent in this Mitzvah-commandment merits receiving the Divine Presence. For with respect to the fringes-Tzitzit it is written, ‘That you may look upon it-u’Re’item Oto-וראיתם אותו’ (Num. 15:39) and it is written, ‘You shall fear HaShem, your God, and Him you shall serve-Et HaShem Elohecha Tirah, V’Oto Ta’avod-את ה׳ אלהי״ך תירא ואותו תעבוד.’ (Deut. 6:13).”

In the section on tzitzit, "Look at it ... do not follow ...." (Num. 15:38-39). The mitzva of tzitzit is a corrective for seeing, as Rashi commented [that the word] is from the expression of (Song of Songs 2:9), "Peering [metzitz] from the lattice." And through this mitzva, one can perceive and grasp God's wonders. And therefore, in Sh'ma, there are the mitzvot of t'fillin and tzitzit And it says (Ber. 14b), "Anyone who recites Sh'ma without t'fillin, it is as if he has borne false testimony against himself." And in Ra'aya Mehemna, it says that also [one reciting Sh'ma] without tzitzit is like one who bears false witness; see there in the Zohar on this parasha. And the idea where it is written (Lev. 5:1), "able to testify as one who has either seen or known" is that there can be testimony from seeing or from knowing, for the testimony that the Jews testify is not oral, but every Jew can grasp, and see, and know Him, may He be blessed, as it is said (Deut. 4:35), "You were shown in order to know [that Adonai is God]." And so through these mitzvot, these aspects of seeing and knowing are brought from potential to actual. Through the sin [in the Garden of Eden], good and evil became mingled, and so the Tree of the Knowledge of Good and Evil requires clarification, and the Torah gives the Jews counsel on how to correct these matters. And the Sh'ma itself is the Tree of Life, and one must combine it with the aspect of knowledge. And therefore, they [HaZaL] said (Ber. 14b), "[reciting Sh'ma without t'fillin] is as if he has offered a burnt-offering without a meal-offering or a peace-offering without libations." For the mitzva of libations and of meal-offering that was given to the Israelites on their entering the Land was an indication that the aspects of the Tree of Knowledge had been corrected, as Hazal said (Ber. 40a), "The tree from which Adam ate was wheat" [and] he pressed grapes for himself. And when the Tree of Knowledge was clarified, the Holy One, blessed be He, commanded offering meal-offerings [from wheat] and libations [of grape wine] with the sacrifice. And similarly with Sh'ma, to juxtapose to it the clarification of knowledge, which is done with the power of t'fillin. And this is why one does not need t'fillin, because regarding them it is written about it (Exod. 31:13), "[Shabbat is a sign] that you may know that I Adonai have consecrated you." And tzitzit is the aspect of seeing, as it is written (Gen. 3:7), "And the eyes of both of them were opened, and they knew that they were naked." ...