Thus far, Tzitzith are the union of the three regalim (Pesach, Shavuoth, Sukkoth) and Rosh HaShanah. (the Jewish New Year and day of judgement) Likewise they are similarly the union of the three avoth (Avraham, Yitzhak, Yaakov) and David HaMelech. The point being that through these three middoth (Hesed, Din, Tiffereth) we arrive at the place of Malchut, kingship, judgement, where we, just as HaShem, (k'v'yachol) can judge everyone favorably.
We arrive at this place because Tzitzith rectify our clothing, and clothing is medium through which the other side grips onto us, it hangs on our clothing so to speak. When we 'dirty' our clothes with inappropriate actions and sins, our clothes weigh us down from having the relationship with God that is our potential. Tzitzith, Rebbe Natan says, being white, is a rectification for our clothing. It dissolves and shields us from the dinim, the judgements, of the sitra achra, the other side.
When we crown God as king of the world, by cleansing our clothes, the history of our deeds, we can pray appropriately, because we have reached a place where we can judge everyone favorably and then we can directly receive healing and blessing from HaShem, with no need for 'doctors.'
[This Torah resonates with the essence of the quote from the Maor Eynayim over at A Simple Jew today.]
This Torah also creates interesting ramifications in relation to the exile in Egypt (גלות מצרים) where the Jews kept their names, their language, and their clothing. (I'm sure on the most basic level this was their Tzitzith, as we know that Yehudah gave his tzitzith along with his signet, and staff to Tamar as collateral.)
On a deeper level the midrash actually says they guarded their names, their language and their clothing. Which we can understand as: Their names which is perhaps their Torah, as the Talmud tells us that all of Torah is simply names of God. Their language, lashon harah. Their clothing, they kept their clothing clean, meaning their deeds were proper.
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