The Whole Half

Parshas Mishpatim is really the first Parsha dedicated almost entirely to the details of the Mitzvos themselves, as opposed to the stories and narrative that characterize the earlier Parshios of Sifrei Beraishis and Shemos. While the bulk of the Parsha is dedicated to Mitzvos that are related to civil and monetary law—Halachos that can be put in the category of Choshen Mishpat or Yorah Deah—there is a small section toward the end of the Parsha that discusses Mitzvos that belong in Orach Chaim. Although there are important lessons that can be learned from every Passuk and Mitzvah, it is especially invigorating to focus on those that apply to us on a regular basis—the Mitzvos that define our lives as members of the Am Hanivchar.

The first Passuk in this part of the Parsha speaks about Shabbos: “Sheshes Yamim Ta’aseh Ma’asecha U’Vayom HaShevii Tishbos.” Although the concept of Shabbos is discussed previously, in Parshas Beshalach and of course in the Aseres Hadibros in Parshas Yisro, it is repeated here adding some details to the Dinim of this Mitzvah. The Torah also discusses, for the first time, the Shalosh Regalim that we mark throughout the year. This pattern is noticeable throughout the Torah: Pessukim regarding the Yomim Tovim are usually proceeded by Pessukim about Shabbos. In this case, however, there is a notable difference.

Between the Passuk about Shabbos and the discussion of Yom Tov, which begins with the words “Shalosh Regalim Tachog Li BaShana”, the Torah inserts a Passuk that is seemingly unrelated. This Passuk has two parts, one of which seems general and one more specific. First, the Torah says “U’Vichol Asher Amarti Alechem Tishameru”, a Tzivuy to observe all the Mitzvos in the Torah. This would of course seem extraneous—why do we need a Passuk telling us to heed the Dvar Hashem? Is not this implicit in the very existence of the Mitzvos? Rashi, based on a Gemarah in Menachos, therefore explains that in fact this Passuk serves as an Azhara to all Mitzvos Asei in the Torah.

This slightly technical, yet globally impactful, phrase is followed by a rather specific one: “V’Shem Elokim Acherim Lo Sazkiru, Lo Yishama Al Picha.” This Tzivuy, taken literally, means that one should not mention the name of an Avodah Zara. Chazal also tell us that this means that one should not become involved in a Shuftus with a non-Jew who will swear by the name an Avodah Zarah as a result of their partnership.

This Passuk then, while comprised of two distinct parts, seems completely unrelated to either Shabbos, the subject of the Passuk that proceeds it, or the Shalosh Regalim, which the Torah speaks about right after. Why then does the Torah insert this Passuk specifically at this point? What relationship does it have with the matters being discussed in this section of the Parsha?

This question is partially answered by the comment of the Baal Haturim on this Passuk, who points to a Gemarah in Pesachim which says that one who is Mevazeh the Moados is compared to one who is Oved Avodah Zarah. Interestingly, that Gemarah learns this Yesod from a different PAssuk, but the Baal Haturim here seems to imply that we learn the same idea from our Pessukim: if one does not keep the Shalosh Regalim as he should, it is as if he has served Avodah Zarah.

Even with the approach of the Baal Haturim, however, a basic questio persist. First, how does the beginning of the Passuk, “U’Vichol Asher Amarti Alechem Tishameru”, relate to the end of the Passuk, which speaks about Avodah Zarah and serves as an introduction of sorts to the Regalim the Torah then speaks about? Second, what is the comparison between keeping the Shalosh Regalim and Avodah Zarah? Why is one who is deficient in his Shemiras HaRegalim likened to an Oved Avodah Zara?

To answer these questions, we really must first understand how the two halves of the Passuk relate to one another—how the Tzivuy of “U’Vichol Asher Amarti Alechem Tishameru” and “V’Shem Elokim Acherim Lo Sazkiru” are connected.

The Ohr Chaim Hakadosh offers a novel approach to this question. He points out that the Passuk starts with the word “U’Vichol”, which is rather all-encompassing, and cites the Divrei Chazal that teach us how each Mitzvah is in some way connected to a part of our body: there are two-hundred and forty-eight Mitzvos Asei and three-hundred and sixty-five Mitzvos Lo Sasei, each of which is related to on of the Evarim or Gidin found in the human body. therefore, explains the Ohr Chaim, one cannot say that he will choose one Mitzvah to make “his own” and rely on perfect observance of that Mitzvah to protect him. Because each Mitzvah is in some way related to a part of his body, a person does not merit the Shemirah that Mitzvos provides unless he makes an effort to keep each one. The Passuk is therefor read “U’Vichol Asher Amarti Alechem Tishameru”, by keeping all the Mitzvos you will be protected—but if your observance is lacking, your Shemirah will as well.

The second half of the Passuk, however, teaches that there is a Klalios, or general, protection as well that can be afforded one who avoids Avodah Zarah. Since one who is Kofer in Avodah Zarah is considered as if he has kept the whole Torah, this practice provides an overall protection over a person. The Ohr Chaim adds that blatent disregard for a specific Mitzvah can affect this Shemirah as well, but the fact remains that a rejection of Avodah Zarah provides this level of protection, and indeed affects a person’s entire being. Thus the first half of the Passuk, which speaks about the specific Shemirah afforded by each Mitzvah, is connected to the second half which discusses the rejection of Avodah Zarah—a Mitzvah that can provide complete Shemirah on its own.

Based on the explanation of the Ohr Chaim, then, it seems that this Passuk speaks about a specific aspect of Avodah Zarah—the affect it has on a person’s existence. If this is the case, then the connection between he Moadim and Avorah Zarah expressed by the Smichos of these Pessukim must in some way be tied to this idea. How can we understand the relationship between the two in this light?

Interestingly, the answer can perhaps be found in an idea related to the Yom Tov whose imminent arrival we herald with the beginning of the Arba Parshios and Shabbos Mevorichim Adar this week.

The Gemarah in Shabbos tells us that L’Asid Lavo Hakadosh Baruch Hu will go to each of the Avos and ask them to explain the sins of Klal Yisroel. Each one of the Avos responds in kind, but Yitzchok has the most interesting reply. He notes that when the Cheshbon is made, a very small percentage of a person’s life is available for Aveiros, and if Hakadosh Baruch Hu cannot look past that small percentage, Yitzchok Avinu has a proposition: “Palgi Ali V’Palgi Alach.” Yitzchok himself will take responsibility for half the Aveiros if Hashem takes responsibility for the other half.

R’ Yitzchok Blazer explains this most perplexing offer based on a Gemarah in Brachos that says “Ritzoneinu La’asos Ritzonecha”, we wish nothing other than to do your will, but there are two things that prevent us from succeeding: “Se’or Shebisa, V’Shibud Malchios.” The Se’or Shebisa, literally the yeast in the dough, refers to the Yetzer Harah, and the Shibud Malchios refers to the influence and pressures of the outside world. R’ Blazer explains that Yitzchok Avinu tells Hashem: the Yetzer Harah was created by You and placed inside a person, but the Shibud Malchios is the result of Eisov, who is created by me. Therefore, Palgi Ali, Yitzchok takes responsibility for the Shibud Malchios, if Hakadosh Baruch Hu will accept, Kaviyachol, responsibility for the Se’or Shebisa, the Yetzer Harah.

This idea may in fact be related to a central theme of the Yomim Tovim. We know that each Yom Tov has two components: Chatzi Lachem V’Chatzi L’Hashem, but the Gr”a writes that there is an exception to this rule. Yom Kippur is Kulo L’Hashem and Purim is Kulo Lachem. Based on R’ Blazer’s approach, R’ Hutner explains why this is the case.

The Chatzi Lachem and Chatzi L’Hashem are related to the two Me’akvim, the two elements which prevent a person from fulfilling the Ratzon Hashem: Se’or Shebisa, V’Shibud Malchios. As R’ Blazer explained, the Se’or Shebisa is the Yetzer Harah, the L’Hashem, and the Shibud Malchios is Esav, the Lachem.

On Yom Kippur, then, when there is no Yetzer Harah, there is an unimpeded opportunity to work on the L’Hashem as the Ikuv to that part of our lives is absent. This is a day that is Kulo L’Hashem. On Purim, when we reject the outside world in totality, and indeed reign supreme upon them as we celebrate the victory over those who tried to annihilate us, the Ikuv that we created, is eliminated, and we can experience a day of Kulo Lachem.

Let us examine the Moadei Hashana based on this thought of R’ Hutner.

We know that each day of Yom Tov is Chatzi Lachem V’Chatzi L’Hashem. Classically we assume that the L’Hashem is the Ruchnias part of Yom Tov and the Lachem the Gashmius. In some ways, then, the L’Hashem is easier—we understand how to use Ruchnias in the service of Hashem—but it can be more difficult to understand how the Lachem half of the day works.

Based on the words of R’ Hutner, however, it seems that our assumptions may in fact be wrong. When we devote ourselves to Ruchnias on Yom Tov, rejecting the influences of the outside world, and focusing on living in the presence of the Shechina that is the Chatzi Lachem because we are working on eliminating the Lachem. When we use our Gashmi for Mitzvah, rejecting the base influences of the Yetzer Harah, enjoying the Madanei Yom Tov because that itself is a Mitzvah, we work on the Ikuv created by Hashem, and that is the Chatzi L’Hahsem.

With this in mind we can understand the connection between Bizui Hamoados and Avodah Zarah. Bizui Yom Tov can occur even if someone enjoys the most Lavish Yom Tov meals, if he does not use the Ruchnias portion of the day to the fullest extent. It follows that the Bizui Yom Tov is in fact a deficiency in the Chatzi Lachem—an inability to adequately reject the influences of the outside world. This is indeed comparable to Avodah Zarah, which is itself an expression of the world of Esav creeping into ours.

We can now understand why the Torah introduces the concept of the Regalim, for the first time, with a Passuk that speaks about the protection afforded by the rejection of Avodah Zarah.

When we think about the Yomim Tovim, we must realize the gift that they present us. Throughout the year we are confronted with the reality of two Meavkim: “Se’or Shebisa, V’Shibud Malchios” Yom Tov, however, is a time to celebrate an opportunity to diminish both these influences, and work on our direct relationship with Hakadosh Baruch Hu, in a manner of Chazti Lachem, V’Chatzi L’Hahsem. As we work on the Lachem, by rejecting the influence of the outside world, we are likened to one who rejects Avodah Zarah, and can be afforded the Shemira that such commitment affords. Thus the Torah introduces the Shalosh Regalim, a time when we work on the Lachem, by teaching us the reward that this approach holds: U’Vichol Asher Amarti Alechem Tishameru.

As we begin Chodesh Adar, a time of Kulo Lachem, we can take the opportunity to work on our rejection of the outside world, working toward an elimination of the Chatzi Lachem, the Ikuv that we ourselves created. This will allow us to get closer to our ultimate goal, fulfilling the our ultimate goal of “Ritzoneinu La’asos Ritzonecha”.