Fringe Benefits

At the end of this week’s Parsha—the bulk of which discusses the Meraglim, their report and the aftermath—the Torah discusses three topics that really do not seem to be connected.

First, the Pessukim talk about one who is Oved Avodah Zarah, be it B’Shogeg or B’Mezid. Perhaps unsurprisingly, the Torah has rather strong words for someone who falls into the latter category: “Ki Dvar Hashem Bazah.”

Next, the Torah relates the story of the Mekoshesh Eitzim, who was Mechalel Shabbos in the Midbar. The Pessukim tell us that those who found him were unsure of the exact punishment he should receive, so they placed him in a sort of prison, until they received instructions from Hashem, through Moshe Rabbeinu: “Rogom Oso B’Avanim Kol HaEdah MiChutz L’Machneh.” Of course Bnei Yisroel followed the directive and the Mekoshesh was put to death.

The final portion of the Sedrah is one that we are very familiar with as we say it at least twice a day: the Parsha of Tzitzis. The Parsha of course ends with the words: “Ani Hashem Elokechem Asher Hotzesi M’Eretz Mitzrayim L’Hiyos Lachem L’Elokim Ani Hashem Elokechem”

As we noted, these three Parshios—Avodah Zarah, the Mekoshesh Eitzim, and Tzitzis, seem to have little in common. It would appear that each of them could have been mentioned elsewhere in the Torah, and certainly did not have to be placed near each other. On the other hand, we know that there is a reason that they are in fact written consecutively, and this is certainly not a coincidence.

There is in fact a Medrash, which is quoted in part by Rashi at the end of the Parsha, that discusses this exact point. The Medrash explains that these three Inyanim do in fact have a common thread: they each relate in some way to Kol HaTorah Kula. The Medrash explains that one who rejects Avodah Zarah is considered to have been Mekayem all the Mitzvos, as is one who keeps Shabbos. Similarly, the Mitzvah of Tzitzis is related to Kol HaTorah, as the Passuk tells us “U’Reisem Oso Y’Zechartem Es Kol Mitzvos Hashem, V’Asisem Ossom.” Thus, the three topics do have some sort of relationship.

The truth is that we can easily understand how one who is Kofer in Avodah Zarah can be considered to have kept the Torah in its entirety: the concept of Yichud Hashem, and the rejection of all Elohim Acherim is not only central, but elementary to Yiddishkeit. Thus, one who stays far from this Aveirah can truly be seen as upholding the Torah and its principles.

Similarly, we know that Shabbos is also a central aspect of Yiddishkeit, one that is limited to members of the Am HaNivchar, as we know: “Goy SheShavas Chayav Misa”. By the same token, the punishment for Chilul Shabbos is Skilah—the most severe penalty that Bes Din can exact—itself no doubt a reflection of the serious nature of Shabbos. Such a Mitzvah can perhaps easily be understood as a cornerstone of Yiddishkeit, one that may be Keneged Kol HaTorah Kula.

When it comes to Tzitzis, on the other hand, this concept is a little more difficult to understand. Here we have a Mitzvas Asey SheHazman Gramma, which is by nature not applicable to all members of Klal Yisroel. Why is one who fulfills such a Mitzvah considered to be Mekayem Kol HaTorah Kula? While each Mitzvah is important in its own right, the Mitzvah of Tzitzis does not seem to rise to the level of the other two Mitzvos—Shabbos and Avodah Zarah—about which we are told the same thing?

It is also interesting to note that while the Parshios of Avodah Zarah and Tzitzis are given as Tzivuyim, the Parsha that relates to Shabbos is anecdotal—we learn the story of the Mekoshesh Eitzim rather than a straight Tzivuy of Shemiras Sabbos. It these three Parshios are connected by their aspect of Kol HaTorah Kula why is one—Shabbos—taught in a different format than the others?

Perhaps these Pessukim can be better understood based on a better understanding of the purpose of Mitzvos.

R’ Yitzchok Isaac Scher, in Leket Sichos Mussar, explains that while we may see the 613 Mitzvos as an ends to themselves—we do Mitzvos in order to earn Sechar, and each Mitvah having been accomplished stands on its own—this is in fact not the case. Rather, explains R’ Scher, the purpose of Mitzvos is to be Mechanech us, to allow us to be cognizant and aware of Hakadosh Baruch Hu during every moment of every day. We do not do Mitzvos in order to check off a list, or to be Mekabel Sechar, rather the Mitzvos themselves serve a higher purpose—to bring Hakadosh Baruch Hu into our daily, and even momentary lives.

Rather than using Divrei Chazal or even Pessukim to support this notion, R’ Scher undertakes an examination of the Mitzvos themselves. From the moment we wake up to the moment we fall asleep, our every action is governed by Mitzvos. How we eat and drink, how we conduct our business, what we can and cannot speak about—every movement and thought is related to a Mitzvah. Thus, every moment can be infused with Ruchnias, and as we go through our day and are Mekayem these Mitzvos we are reminded of He who was Mitzaveh us in the first place, and our cognizance of the Da’as Elyon is enhanced.

In fact, R’ Scher notes that this was the great Chesed that Hakadosh Baruch Hu did for us by filling our lives with myriad Mitzvos—without these various Mitzvos Assei and Lo Sasei, we would be forced to come to Hakaras Hashem on our own, in the abstract and without the constant reminders that the Mitzvos provide—indeed by giving us these Mitzvos, we are given the opportunity to maintain the proper mindset on a constant basis.

It would seem that based on this understanding, we can judge the relative “value” of a Mitzvah not by the action of the Mitzvah itself, but by the amount of Hakarah it brings. If the purpose of a Mitzvah is to remind us of the presence of the Kudsha Brich Hu, than this is the yardstick by which we must measure it.

This being the case, it is easy to understand why the Mitzvah of Tzitzis is so great that it is Shakul to Kol HaTorah Kulah. When a person is Mekayem the Mitzvah of Tzitzis, he does so by affixing strings to his clothing. These strings serve no other role or purpose—they are neither decorative nor functional—they are there only to fulfill this Mitzvah. In addition, the garment on which the Tzitzis are placed is not merely donned and then removed—rather it is worn all day, as a person goes about their life. Thus, at any time that the Tzitzes are seen or even sensed, the one wearing them will be reminded that he is doing so in order to fulfill the Ratzon HaBorei—a thought that will certainly fulfill the ultimate purpose of all Mitzvos, as explained by R’ Scher. Thus, one who fulfills the Mitzvah of Tzitzis can be understood to be Mekayem Kol HaTorah Kulah not because the Mitzvah is difficult or expensive, but because it serves as such a powerful and constant reminder of the presence of the Borei Olam—which is the purpose of all the Mitzvos in the Torah.

Similarly, Shabbos and Avodah Zarah, which are mentioned here by virtue of their connection to Kol HaTorah Kulah, serve similar roles. On Shabbos, our entire day is changed—nothing about our routine or activities resembles those of the rest of the week—it is a day dedicated to the service of Hashem. When we experience Shabbos, and keep it as we are meant to, the entire day is one that allows us to connect to Hashem, and reflect on his Ratzon and Chesed, once again fulfilling the purpose of all Mitzvos in an uninterrupted fashion. This can certainly be seen as equal to all the Mitzvos in the Torah.

One who rejects Avodah Zarah accomplishes a similar feat: by rejecting all other forms of god, and dedicating himself sole to Avodas Hashem, he too achieves the ends that all Mitzvos are meant to serve. Indeed, his single-minded devotion to Hashem is the very objective we seek through all the Tzivuyim found in the Torah.

Perhaps based on this, we can understand why the Torah specifically used the story of the Mekoshesh Eitzim here, where the concept of Keneged Kol HaTorah Kula is our focus.

Tosfos in Bava Basra explains that the Mekoshesh was Michalel Shabbos for a purpose, in order to teach Klal Yisroel a message. It seems that following the Chet HaMeraglim, when Bnei Yisroel were told that most would not enter Eretz Yisroel, there was a sense that they would therefore be Mechayav in Mitzvos. Therefore, the Mekoshesh was Mechalel Shabbos, sacrificing himself to show that indeed we were still responsible for Shemiras HaMitzvos.

Obviouslt the words of Tosfos, which are based on a Medrash, require explanation. Why would Klal Yisroel think that we were no longer obligated in Mitzvos, just because we wre punished for the Chet HaMeraglim? In addition, why did the Mekoshesh use Chulil Shabbos to prove them wrong? Why didn’t he do a simple Mitzvas Lo Sasei, which would resulted in his receiving Malkos publicly, in which case he would have made his point without giving up his life?

Perhaps we can understand as follows, based on our thoughts above.

Following the Chet HaMeraglim, and the Gezeriah of a prolonged journey in the Midbar, as well as the news that most would not live long enough to enter Ererz Yisroel, there must have been an incredible sense of Richuk from Hakadosh Baruch Hu. Eretz Yisroel is seen as a place that engenders a more direct connection between us and Hashem—a Gezeirah that this was never to be a reality could only have indicated that Hakadosh Baruch Hu did not desire this type of relationship with us. Because the purpose of Kiyum HaMitzovs is to make us aware of Hashem, to build a relationship with Him, it would follow that those who were subject to the Gezeirah should perhaps stop doing Mitzvos, as the connection was no longer desired.

The Mekoshesh was therefore Mechalel Shabbos, a day which is nothing but Kirvas Elokim. By showing that Shabbos was still important, that despite our Richuk from Hashem, this day of Kirvah was sacrosanct nonetheless, the Mekoshesh shpwed that our relationship with Hashem, while perhaps somewhat damaged, was still a matter of primacy—our Mitzvos still had value.

Though we no longer battle the Yetzer Harah of Avodah Zarah, we hold on to the Mitzvos of Shabbos and Tzitzis. We can use these, and other Mitzvos, to remind us of the One Above, who desires more than anything to be connected with his children on this world—we can fulfill not just the Mitzvos themselves, but their ultimate purpose as well.