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By Rabbi Naftoly Bier
Why does the Torah juxtapose the story of the מקושש, the person (צלפחד) who violated the Shabbos with the mitzvah of wearing ציצית; the requirement to place “strings” on any four cornered garment?
The answer is, “that at that juncture of time, Moshe Rabeinu said to Hashem, ‘It states relevant to the mitzvah of Tefillin, למען תהיה תורת ה’ בפיך – wear the Tefillin in order that the Torah – it’s instructions will be an integral part of your everyday living and You commanded us not to wear them on Shabbos. If the violator had been ‘reminded’ with constancy of one’s need to follow Hashem, he would never have violated the Shabbos!” Hashem answered, “I will endow Klal Yisroel with a mitzvah which for all seven days of the week will provide the constant focus of adhering to all My commandments – it being the mitzvah of tzitzis.”
Why wasn’t the day of Shabbos itself a reminder? They were aware of the metaphysical nature of Shabbos; the מן, manna, that descended on Friday, when brought into the home miraculously became two portions. On Shabbos we are gifted with the idea of the נשמה יתרה, a transcendence from the physical drive component of a person.
Why did Hashem just command us that if one wears a four-cornered garment to place ציצית, tzitzis on it; if it has the metaphysical impact of inspiring one to “constantly” remember all the mitzvos of Hashem due to וראיתם אותו, by seeing it… and be saved from following one’s baser drives for fame, desires, and glory, קנאה, תאוה, וכבוד – then let it be obligatory for all to wear ציצית, tzitzis?
The בעלי מוסר teach that there are two components; the intellectual idea and the ability, with clarity and exactitude to inculcate the core, quintessence as part of one’s emotional and intellectual essence. One can be defined as מוח (mind) and one as לב (heart). Very often one can intellectually perceive the consequences of one’s actions, thoughts, or words, but in practice they aren’t focused. At that moment one is lacking the indelible imprint of one’s perception.
This idea is expressed in the verse, “רק השמר לך… Guard yourself exceedingly lest you forget the words your eyes witnessed [intellectual] and lest they are removed from ‘your heart’ – your mind, all the days of your life.” (דברים ד:ט)
In chapter 8:14 ibid, it states, “And your pride increases and you forget Hashem who took you out from Egypt…” Intellectually, one is always aware of this; but one’s haughtiness at any given moment, one’s rationalization can obscure reality and allow one to feel comfortable to do what they desire.
Even the greatest of people – ten of the twelve scouts sent by Moshe Rabbeinu, some who were greater than Yehoshua ben Nun, caused eternal damage to Klal Yisroel. How is it possible?
At that juncture of history, they were blinded in a manner that they – even they – though intellectually understanding that Hashem could protect us, violated their essential perception and let themselves to be misguided.
The antidote to this common human behavior is illustrated with the following episode. The Talmud Brachos 28b relates that when ר’ יוחנן בן זכאי was on his deathbed, his disciples asked him to bless them. He replied, “Let it be that your fear/awe of Hashem be commensurate to your fear of a human.”
His students asked, “That’s all?”
He replied, “It would be sufficient for one to say when they are about to do a misdeed, to exclaim, ‘Someone might see me!’”
It takes tremendous effort to be focused at all times on the truths of life without any interruption or rationalization. On one hand, one can say that until the story of the מקושש, everyone was incredibly, unmitigatedly focused. The Torah then gave us a vehicle to use if needed not to lose this spiritual height – the tzitzis.
Another approach could be that if one has to ensure that one’s intellectual appreciation doesn’t become habitual and loses its imprint on a person, then one has to constantly focus with renewed conviction; to create a design that is new and in turn captures one’s attention.
Being that the ציצית is only required if one chooses to wear a four-cornered garment enables the person to perceive that one has dedicated oneself to constantly aspire for renewed emotional and intellectual clarity – יראת שמים, awe of Hashem’s benefaction at all times, in turn protecting oneself from מצוות ה’ מלומדה, that actions become robotic.
One may ask, why then don’t women have the mitzvah of tzitzis?
To quote Rav Shamshon Raphael Hirsch, Genesis 17:15:
“She is Sarah, the moderating, tone-setting influence, who bears within her heart the most delicate feeling, the most sensitive measure for all that is right and good, all that is becoming and decent and holy. She applies to her own life this standard of justice and morality, of true Divine decency; she knows what befits a man of purity at all times and in all circumstances; and with sensitive judgment she evaluates everything by this standard. Sarah does not need to become such a person; she already is one.
A woman of purity, does not need an external sign of the covenant; on her own she remembers the covenant with קל שקי, Who sets limits and allots measure to all things. The warning די! resounds in her heart of its own accord, through the attribute of צניעות which pervades a Jewish woman of purity. She bears within her the tendency to subordinate herself to all pure and godly values, and she demands such submission from all who come in contact with her. Wherever a Sarah is wife and mother, vulgarity dares not show its face; she is the embodiment of purity and morality.”
Yes, a woman by nature has an impregnable wall that surrounds her: if she protects it, she doesn’t need the protection of mitzvos.
The Torah stresses, “וראיתם אותו, And you will see it” – for one has to always recognize anew what are our obligations. Consistency is the segue to constancy!
