Tzitzis binding externals to the inner point

ועשו להם ציצית במד' אור זרוע לצדיק כו' זרע הקב"ה כו'.

"And they shall make for themselves tzitzis" (Bamidbar 15:38) — in the Midrash: "Light is sown for the tzaddik" (Tehillim 97:11) … "the Kadosh Baruch Hu sowed," and so on.

The Sefas Emes opens with the Midrash that connects tzitzis to the pasuk "light is sown for the tzaddik," introducing the image of holiness "planted" within.

פי' מצות ציצית בלבוש האדם שהוא החיצוניות אעפ"כ יזכור האדם כי שורש הכל בא ממקור הקדושה וזהו קיבוץ הד' קצוות שהוא הכנפות לדבוק הכל בשורש וז"ש ונתנו על ציצית כו' פתיל תכלת לחבר הכל לנקודה הפנימיות שהיא תכלית הכל.

Meaning: the mitzvah of tzitzis is on a person's garment, which is the outermost dimension; nevertheless, a person should remember that the root of everything comes from the Source of kedushah. And this is the gathering of the four corners — the "wings" (kanfos) — to cling everything to its root. And this is the meaning of "and they shall place upon the tzitzis … a thread of techeiles" — to connect everything to the inner point (nekudah penimiyus), which is the ultimate purpose of all.

Though tzitzis sit on the garment — the most external layer — they remind a person that even the outermost things are rooted in kedushah; gathering the four corners and binding them with the techeiles thread expresses connecting all of the externals back to the inner point that is their true purpose.

ובאמת יש נקודה גנוזה בכל מקום והצדיק ע"י כוונתו לשמים מוציא זו הנקודה מכח אל הפועל.

And in truth there is a hidden point concealed in every place, and the tzaddik, through his kavanah toward Heaven, brings this point from potential into actuality.

A holy point lies dormant within everything; the tzaddik's focused intention toward Hashem draws that latent point out into the open.

וזה ציצית מלשון ויצץ ציץ.

And this is "tzitzis," from the expression "and it blossomed a blossom (vayatzetz tzitz)" (Bamidbar 17:23).

The very word "tzitzis" is linked to budding and blossoming — the bringing-forth of something that was latent.

שהזריעה נתגלה בפועל ע"י הכוונה לכן יש הרבה הבטחות למצוה זו.

For the "sowing" becomes revealed in actuality through the kavanah; therefore there are many promises attached to this mitzvah.

The holiness "sown" within is made manifest through intention, which is why the Torah attaches so many assurances to the mitzvah of tzitzis.

וזכרתם. ולא תתורו כו'.

"And you shall remember"; "and you shall not stray [after your hearts and your eyes]," and so on (Bamidbar 15:39).

These are the Torah's promises and charges tied to tzitzis — that it brings remembrance of the mitzvos and guards against straying.

ע"י שהמצוה במלבוש והיא היותר חיצוניות וחביב לפניו ית' התקרבות זו שהרי כולה תכלת אינו מצוה רק לקרב הכל לפתיל תכלת כנ"ל:

Because the mitzvah is in the garment, which is the most external thing — and this drawing-near is beloved before Him, may He be blessed. For indeed, a garment that is entirely techeiles is not [the fulfillment of] the mitzvah; rather, [the whole point is] to draw everything near to the single thread of techeiles, as explained above.

Precisely because tzitzis operate at the most external level, the closeness they create is especially dear to Hashem; a garment wholly of techeiles misses the point, since the mitzvah is to draw all the externals toward that one inner thread of techeiles — the inner point.

Summary: Tzitzis are placed on the garment — the most external layer — yet their purpose is to remind a person that everything is rooted in kedushah and to bind the outer "four corners" back to the inner point (the techeiles thread) that is the purpose of all. A hidden holy point lies latent in everything, and the tzaddik's kavanah draws it from potential into actuality; precisely this drawing-near of the most external dimension to its inner root is beloved before Hashem, which is why the mitzvah carries so many promises.