Test

The original source in the Midrash

The parasha ends with the commandment of ציצית, the purpose of which is described 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)

A number of the words used in this verse recall the spy episode at the beginning of the parasha. The basic correspondence is summarised in the below table:

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 correspondence in his comments on the above verse:

כְּמוֹ "מִתּוּר הָאָרֶץ" הַלֵּב וְהָעֵינַיִם הֵם מְרַגְּלִים לַגּוּף

R. Amnon Bazak points out that Rashi's use of מרגלים seems very deliberate as it deviates from the original source in the Midrash which does not use this specific term but rather says הלב והעינים הן סרסורין לגוף. Clearly Rashi went out of his way to adopt a word which links the ציצית back to the spy episode. The natural conclusion is that the ציצית are intended to counter or address the shortcomings of the spies. We will now consider how this is the case.

Meaning of ציצית

The term ציצית relates to 'seeing' alluding to the objective of וראיתם אותו.[1] In its immediate sense the object of the וראיתם אותו appears to be the ציצית. However, the odd use of the masculine (whereas ציצית is feminine), appears to hint at a more profound 'seeing', namely a 'seeing' of God.[2]

The Midrash illustratively depicts the stream of consciousness which can be generated:

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)[3]

The principal idea is that the sight of the ציצית should lead to a deeper awareness of God himself. The notion of seeing God in a figurative sense 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 to the tragic consequences which followed. Their report exposed a narrow worldview in which only physical size matters (note how their fear was driven by the sight of exceptionally large fruit and supposed 'giants' etc). The central idea of the ציצית is to engage a deeper vision in order to curb one's more animalistic instincts and base outlook.

Comparison to Kohen Gadol

A number of commentators have pointed out that the ציצית themselves parallel the Kohen Gadol's ציץ.[4] Aside from the similarity in name, the ציץ of the Kohen Gadol was the holiest item worn by the Kohen Gadol on which it was engraved קדש לה'. This corresponds to the function of ציצת to effect a state of והייתם קדשים לאלהיכם. Both items also had a special פתיל תכלת attached to them. This is particularly significant as the only other mention in the Torah of פתיל תכלת relates to the breastplate worn by the Kohen Gadol. Finally, the role of ציצית as explained above is to expand one's vision beyond the physical dimension, whilst the ציץ of the Kohen Gadol was similarly intended to focus the Kohen Gadol's mind exclusively on God as he carried out the Avodah.[5]

As with our discussion on Nazir, the underlying idea appears to be that the holiness vested in the Kohanim needs to penetrate the entire nation. This is in fact the central theme of sefer Bamidbar as we discussed. Holiness is not the exclusive domain of the Kohanim, it can and needs to be created by each individual in every walk of life. Only then can the nation meet the challenge of becoming a ממלכת כהנים וגוי קדוש. The Kohen Gadol wears the ציץ on his forehead whilst carrying out the Avodah whereas the ציצית are worn by everyone, attached to regular clothes, and worn at all times. The message is that holiness is a continual mindset and not limited to specific people, places, or times. This creates somewhat of a paradox given the detailed attention paid to the Mishkan and the exclusivity of its services.

Connection to Korach

The episode of Korach which follows immediately after the parasha of ציצית illustrates this inherent tension. Korach's summarises his argument as follows:

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

Korach purports to wholly embrace the ideal of spiritual equality represented by the ציצית and attempts to use it as the moral high ground from which to challenge the position of the Kohanim. This is eloquently captured in the midrash:

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[6]

Indeed, it seems strange that if a garment is all תכלת that a specific תכלת thread is still required. If we are really aממלכת כהנים  (represented by the טלית שכולה תכלת) then why do we need to have Kohanim (represented by the פתיל תכלת).[7] Korach's reference to the פתיל תכלת is significant as this is the element most closely associated with the ציץ – the holiest item worn by the Kohen Gadol.

However, quite aside from Korach's own dubious motives, there is a difference between equality and anarchy. In this case, the unholy alliance with Dasan and Aviram represents nothing more than a coalition of spiritual and political anarchists. The fallout from Korach's rebellion demonstrates why, notwithstanding the universalistic ideal expressed through ציצית, a centralised and stable system including a dedicated tribe of priests is still required.

Interestingly, whilst the parasha introduces the episode of Korach through its call to holiness for every individual, it is specifically the staff of Aaron (the Kohen Gadol) which closes the debate once and for all when his staff and only his staff blossoms described in the verse as ויצץ ציץ. This appears to be a veiled reference to the ציץ of the Kohen Gadol suggesting it belongs exclusively to the family of Aaron. However, in view of the interplay between the ציץ of the Kohen Gadol and the ציצית worn by all, the expression elegantly conveys the tension which lies between these two concepts of ציץ and ציצית.

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[1] See Rashi's second explanation. Rashbam distinguishes between its basic meaning (strands) in the earlier verse and the enhanced meaning in the second verse: "הציצית הזה יהי לכם לראייה שתראו אותו, כמו "מציץ מן החרכים". וכן מצאתי בספרי"

[2] Possibly the אותו refers to the פתיל (which is masculine), however it would seem the more natural object is the ציצית which is the immediately preceding noun.

[3] מדרש תנחומא, שלח טו

[4] See for example R. Moshe Shamah – Recalling The Covenant p.757-761. Whilst not specifying the connections, the Zohar (Sh'lach 175) also intimately connects them:

צִּיצִּית אִיהוּ נוּקְבָא, רָזָא דְּעַלְמָא תַּתָּאָה. אִסְתַּכְּלוּתָא לְאַדְכְּרָא. צִּיץ דְּכַר, צִּיצִּית נוּקְבָא, וְדָא לְכָל בַר נַשׁ. צִּיץ לְכַהַנָא

[5] From a halachic perspective as well, it is noteworthy that both the ציצית and the בגדי כהונה in general, are not subject to the prohibition of שעטנז.    

[6] תנחומא, קורח ב:א

[7] It is fascinating that the Me'il worn by the Kohen was indeed all techelet - ועשית את מעיל האפוד כליל תכלת. This description echoes the words used by Korach who inquired about a טלית שכולה תכלת. According to the Rambam (Klei Ha'mikdash 9:3) the Me'il did indeed have four corners yet did not require ציצית. The Radvaz and Minchat Chinuch provide suggestions of their own, but perhaps Korach had the best answer. The פתיל תכלת against the לבן, represents the seeing of the sacred within the mundane. The Me'il, on the other hand, is one of the special garments worn by the Kohen Gadol who was surrounded by holiness. This constant state of holiness is represented by the Me'il which was כולה תכלת making the need for a special פתיל תכלת as a point of spiritual meditation, effectively redundant. Korach assumed this holiness was a fundamental state of being for everyone (כי כל העדה כולם קדושים) thus dispensing with the need for any meditative contemplation or effort represented by the פתיל תכלת. However, that was the major mistake. Holiness is an aspiration requiring continuous effort. Whilst the Kohanim had the necessary benefit of a sterile environment, the symbolism of the מעיל which Korach was attempting to appropriate is fundamentally incompatible with the life of the regular Israelite who must seek God within the mundane.