Chassidut sobre Êxodo 19:4

3. This is the aspect of tzitzit, for the general principle is that one must be very careful with garments so that the external threads do not catch hold of them. Their nature is to catch hold of garments, as our sages, may their memory be blessed, said (Berakhot 6): 'These ma'anei drabanan are more despised to them, for they are of a lower degree, and the external ones of holiness. There, their nature is to catch hold. Therefore, all the blemishes of all sins are recognized and recorded in them. Likewise, all the mitzvot are also recorded in them, for through the mitzvot, they are given a general aspect. The mitzvot serve as a garment and a covering for the soul so that they do not catch hold. When the garments are clean, it is a great protection, as explained elsewhere (Siman 127). Therefore, one must be very careful with the garments, as mentioned above. Therefore, the Torah commanded tzitzit, which are dependent on garments. Tzitzit serve as a protection for the garments so that the external threads do not catch hold. Through this, the entire Torah is safeguarded, both positive and negative commandments, as everything is recorded in them. And this is what is written (Numbers 15:39), 'And you shall see it and remember all the commandments of the Lord.' For through tzitzit, the brains are elevated, and from them, it extends to the building for all the fifty sinews, as in the aspect of (Ecclesiastes 9:8), 'Let your garments always be white.' 'Your garments' specifically, as stated there. Tzitzit are the aspect of general repair, the aspect of (Deuteronomy 32:11) 'like an eagle arousing its nest,' which metaphorically awakens the brains and extends from there to the building for all the fifty sinews, and so on. This is the aspect of thirty-eight threads of the tzitzit, as stated by our master (in Siman 8) and as our master stated (in Siman 7) that tzitzit are a safeguard against illicit relations. This is what our sages, may their memory be blessed, said (Shabbat 113), 'Let your garments always be white.' This refers to tzitzit. The wings of the tzitzit are the aspect of the wings of eagles, the aspect of (Exodus 19:4) 'And I bore you on eagles' wings,' symbolizing the arousing of the brains. From there, it extends to the building for all the fifty sinews. This is the aspect of thirty-two strands of the tzitzit, the aspect of the twelve warp threads of the tzitzit. Eagles are the aspect of the attracting of the lunar whiteness, which extends from the heart to all the fifty sinews, in the aspect of (Isaiah 1:18) 'Though your sins be like scarlet, they shall be white as snow; though they be red like crimson, they shall be like wool.' The sins are whitened in the aspect of tzitzit made of wool. This is the aspect of tekhelet, which hints that the blood has already been drained, and the blackness has turned to white. This is the aspect of tzitzit made of wool and linen, for garments are the aspect of kingship, and its principal construction and repair come through kindness, judgment, and so on, as mentioned above. This is the aspect of tzitzit made of wool and linen, for wool is the aspect of kindness, the aspect of the language of the shining that whitens sins. Linen is the aspect of might, as our sages, may their memory be blessed, said (Niddah 20), 'The black is red,' and so on. Techelet indicates that the blood has already been drained, and the blackness has turned to white. This is the aspect of tzitzit made of wool and linen. Therefore, the Torah commanded specifically wool and linen for garments (Menachot 39), as they are the foundation of the construction and repair of garments. They are specifically wool and linen, for they are kindnesses and mights, as explained above.

This is the aspect of eating Matzah and the prohibition of Chametz. Matzah is the aspect of Da'at/knowledge, the aspect of the greatness of the mentalities, the aspect of divine providence, which is the essence of da'at. Chametz (unleavened bread) corresponds to the lesser mentalities, the aspect of "Elokim", the aspect of judgments, as is brought in the Kavanot. This corresponds to the knowledge of natural science, which is the source of judgments and problems, G-d forbid, as explained above. "Nature" in Gematria equals "Elokim", as is brought. From here is where judgments take hold, as explained above. Because Chametz corresponds to (Psalms 73:21) "For my heart was in ferment, יִתְחַמֵּץ לְבָבִי", etc. This is said about the problems that fall upon a person due by the command of Hashem Yisbarach. This is the aspect of the knowledge of nature, from where all of the atheism and problems stem. Matzah, however, corresponds to da'at, as explained above. It is called Matzah because they left in haste and there was not sufficient time for the dough from our fathers to leaven, until the The King of Kings, the Holy One Blessed Be He revealed Himself to them and redeemed them, as it is said (Exodus 12:39) "They baked the dough that they had taken out of Egypt as unleavened cakes, for it had not leavened, for they were driven out of Egypt, and they could not tarry, and also, they had not made provisions for themselves". They had faith in the divine providence of Hashem Yisbarach and therefore they did not prepare any provisions, and we find they left in haste. Matzah is the knowledge of the faith of divine providence, which is the essence of the Greater knowledge, whereby a person merits the revelation of G-dliness, to see and know that everything is (by) the divine providence of Hashem alone. This is the aspect of 'haste', for 'haste' is the aspect of 'higher than time', which leaps over the end, and took them out with great haste, without any time except for a moment. And in a short while they came to Sukkot from Ra'amses and 600,000 people gathered together in a light hour, from all of the land of Egypt, as Rashi explains on the verse (Exodus 19:4) "I bore you on eagles' wings". All of this is the aspect of 'above time'; in other words, they were elevated beyond time. This is the aspect of divine providence which is above nature, above time. Through this they went out without any time, without any preparation - solely in a short while. The essence of the redemption was through the revelation of divine providence which is above time, the aspect of 'haste'. For haste is the aspect of quickness which is a very good trait, the aspect of faith, the aspect of nullification of the sleep that comes about through laziness, the aspect of (Proverbs 19:15) "Laziness causes one to fall into a deep sleep, and a deceitful soul shall suffer hunger", and as brought in the words of our Rabbi (Rebbe Nachman) in another place that quickness is the aspect of faith, see there. And this is the aspect of remembrance, the aspect of (Exodus 13:3) "Remember this day, when you went out of Egypt", etc., and as is written (Deuteronomy 16:3) "you shall remember the day when you went out of the land of Egypt all the days of your life", etc., and as seen in the words of Rabbeinu at the end of the lesson "And these are the judgments" (Likutei Moharan 7) that remembrance is the aspect of faith. The essence of forgetting is from the aspect of time, etc. And when you know and truly believe that everything operates solely by the divine providence of Hashem Yisbarach alone, which is above time, then one need not worry about the aspect of forgetting at all, etc., see there and understand. This is the aspect of remembrance which is said about the Exodus from Egypt, the aspect of 'Remember the day', etc., 'so that you may remember', etc. For with the Exodus from Egypt His Blessed divine providence was revealed, as explained above. This is the aspect of remembrance which is above time, above nature, the aspect of 'haste', the aspect of 'quickness' which is the lifeforce of the mentalities and knowledge. The essence of their existence/fulfillment is when you know and believe in divine providence. And this is the aspect of Matzah made in haste, etc., etc., as explained above.

This is the meaning of “Moses ascended to meet with ‎G’d,” (verse 3) as if that was to be an exclusive “summit meeting.” ‎G’d, however, preferred for Moses to remain on a level that ‎enabled him to speak to the people as if they were his equal. This ‎is why He immediately told him:‎כה ‏‎,‎תאמר אל בית יעקב וגו'‏‎ “thus ‎you shall speak to the house of Yaakov, etc.” When the Torah ‎writes: ‎ויקרא אליו ה' מן ההר לאמור‎, “Hashem” called out to ‎Moses from the Mountain,” this was a hint that instead of G’d ‎expecting the people to try and elevate themselves to His level, ‎He had decided to “lower Himself” to their level. When He ‎specified “the house of Yaakov,” G’d hinted to Moses that the ‎message Moses was to teach the people was one that even the ‎women would not have any difficulty in understanding.‎
When G’d tells Moses in verse 9: ‎הנה אנכי בא אליך בעב הענן‎ ‎בעבור ישמע העם בדברי עםך‎, “here I will come to you enfolded in ‎the thickness of the cloud so that the people will be able to hear ‎Me speak with you,” the term ‎עב הענן‎, is to be understood as ‎עביות‎, something gross, i.e. the opposite of a lofty level. G’d tells ‎Moses to what extent He will “descend” to the level of the people, ‎in order for the people to be able to hear Him speak with Moses.‎
Now we will explain the deeper meaning of the verse: (19,4) ‎אתם ראיתם אשר עשיתי למצרים וגו'‏‎, “you have witnessed with your ‎eyes what I have done to (for) Egypt, etc.”‎