The Torah says: "And it shall be for you as tzitzis, and you shall see it and remember all the mitzvos of Hashem and perform them, and you shall not stray after your hearts and after your eyes, after which you go astray." The Torah then repeats itself and continues: "So that you shall remember and perform all My mitzvos and be holy to your G-d" (ibid., verse 40).
As I contemplated the knots, they brought to mind the negative commandments, the prohibitions that bind and restrict us in order to restrain our inclinations: do not steal, do not covet, do not murder, do not desecrate the Shabbos. The knots symbolize the bonds of discipline, reminding us to remain tied to the boundaries of Hashem's will. “And you shall not stray..." essentially refers to all the negative commandments and is alluded to by the knots. Indeed, it is brought in the sefarim hakedoshim (holy books) that the literal meaning of the word “assur” (“forbidden”) is “bound,” as in “he harnessed his chariot” (“vayaʼasor es richbo”) or “bind the festival offering with cords” (“isru chag baʼavosim”). In other words, when something is forbidden, it is bound, restricted, unavailable for our benefit. By contrast, “mutar” ("permissible") is from the expression "lehatir es hakesher,” meaning “to untie a knot," as in the forbidden labor of untying on Shabbos, which is called "matir." Something that is mutar is “free” for our taking and enjoyment.
By contrast, the loose threads (tzitzis), which are called an anaf (“branch”), symbolize the positive commandments: "and you shall perform them." Positive commandments require the Jew to be proactive, active, and engaged in performing mitzvos to draw closer to Hashem. The flowing strands remind us to advance in spiritual growth out of abundant love of Hashem, while the knots awaken fear of Hashem, the boundaries and fences of the Torah that may not be crossed. The prohibitions are always binding and unchanging and, for the most part, apply equally to every Jew, whereas the positive commandments are more open and are not identical for every individual. For example, women are exempt from positive commandments that are time bound. At times, positive commandments also allow a degree of discretion for those obligated in them. For example, a person may choose when, how much, and in what manner to give tzedakah (charity).
This duality within the mitzvos is reflected in tzitzis: the knots, fixed and unmoving, represent the negative commandments, while the open strands, separated and free to move, represent the positive commandments.
This idea, which arose in my mind and heart as I looked daily at the tzitzis while reciting the parashah of tzitzis in Krias Shema, has helped me for more than a decade focus my intention on remembering all the mitzvos whenever I see and kiss the tzitzis. Over the years, I have shared this thought with others, and it resonated deeply within their hearts.
