Chasidut para sa Isaias 24:16

"And the main creation of the world was in the beginning, for the sake of Israel, who are called 'reshit' (first/fruits) (Vayikra Rabbah 36:4). This is explained in the manner of the saying of our Sages (Pesikta de-Rav Kahana 12:21): 'Every day should be in your eyes as new,' meaning that every person, even if he serves the Lord constantly, nevertheless needs to reflect every day on his distance from God, and all his service is as nothing compared to what is required of him. In his eyes, it should be as if he has not yet begun to taste any pleasantness from the Lord, and he should be like a newborn today, starting to serve the Lord. He should gaze and seek to behold the pleasantness of the Lord, and he should pray to the Lord for help to begin and complete his service for Him. He should cry out for the good fortune to see the pleasantness of the Lord, and he should humble his heart greatly for the days and years that have passed over him from the day of his birth without benefiting at all from the pleasantness of the Lord. Moreover, this has greatly impaired him, and a barrier has been created that separates him from his Creator. As a result, he has distanced himself greatly from God. But from now on, let him read and pray to the Lord from a distance through a hint, like the example of a servant who is far from his master and cannot speak to him face to face, requesting his needs and the necessities of his life. Instead, he communicates with him from a distance through a hint, thereby alluding to his master and asking him to grant him his life needs. Similarly, when a person reflects on himself and finds that he is far from God, he should pray to the Lord only through this hint, which is called 'zimmurah.' As the Scripture says (Isaiah 24:16): 'From the ends of the earth we heard zimmurot,' meaning from a distance, we are heard only through hints, specifically using the language of zimmurot. This is called 'reshit,' for every day, in his eyes, is as if it is the beginning of his service to the Lord through the zimmurot. This is what Jacob said to his sons (Genesis 43:11): 'Take of the best fruits of the land,' meaning the aspect of zimmurot, as explained above.

In Parshat Tzitzit it is written elsewhere, with a small addition here, that the phrase “And it shall be for you as tzitzit—for you, specifically” teaches that the body is the garment of the soul, and the tzitzit hint at the need to connect everything to its inner spiritual essence; this is why tzitzit are placed on the corners of the garment, as it says, “From the corner of the earth, we have heard songs” (Isaiah 24:16) (the tzitzit symbolize drawing holiness into the furthest reaches of our lives and connecting the physical to the spiritual). The idea is that everything has a connection (deveikut) to its root, and at the extremes or edges of things, that connection is most apparent; this hints at the four elements, whose vitality comes from the four letters of the Divine Name, Havayah (Yud-Heh-Vav-Heh) (even the most peripheral aspects of creation remain connected to their Divine source). Through the symbolism the Jewish people perform by fulfilling this mitzvah and desiring to attach themselves to the inner root of life, the soul’s vitality is awakened even within the physical garment of the body—this is the deeper meaning of “for you, specifically” (by doing the mitzvah of tzitzit with true intention, we bring spiritual energy into our physical existence). As the Midrash teaches on the verse “Light is sown for the righteous,” the root of the mitzvot is hidden within the souls of the Jewish people, and through the performance of mitzvot in action, this inner potential is drawn out into actuality (our deeds awaken and express the deep holiness already present within us).