OU Torah Insights Project

Following the sin of the spies, the Bnai Yisrael are introduced to the mitzvah of tzitzis. There is a connection between their sin and this mitzvah, notes Rav Samson Raphael Hirsch, just as there was when Adam sinned by eating from the fruit of the Tree of Knowledge and G-d responded by designing clothing for him and Chavah. When man shows himself to be a bogeid, a transgressor, Rav Hirsch explains, G-d responds by offering him a beged, an article of clothing, to remind him of his frailty.

Moshe was told to send representatives "veyasuru es eretz Canaan." After the debacle, the Jewish Nation was commanded to add tzitzis to their garments, in order that they remember G-d's commands "velo sasuru, and you will not follow [the desires of] your heart."

In his philosophical introduction to Pirkei Avos, the Rambam identifies two types of religious individuals. One, the chasid me'ulah, is naturally perfect; the other, the moshel berucho, struggles, attaining perfection through constantly refining his character.

These two prototypes of man correlate to two forms of mitzvos. The chukim, those mitzvos that man would not have initiated on his own, such as the forbidden foods and shatneiz; and mitzvos sichlios, those commands that are within the scope of human logic, such as robbery and murder.

In observing the chukim, explains Rabbi Elazar ben Azaria, a Jew should not say, "I have no desire to eat pork or lobster." Rather, one should say, "I wish I could eat them, but I submit my will to G-d's." This is the chasid me'ulah component of man, the absolute acceptance of G-d's laws.

With regard to mitzvos sichlios, however, this acceptance is not sufficient. A Jew must incorporate these mitzvos into his natural self. He must work on himself and struggle until these mitzvos become a true reflection of who he is.

An insightful comment by the Maharal exemplifies this idea. The Torah introduces the mitzvah of lending another Jew money with the words, "Im kesef talveh es ami, If you lend my nation money." Why does the Torah use the word implying choice when we are obligated to do this mitzvah?

The Maharal explains that this mitzvah is fulfilled not simply through the actual lending of the money, but rather through a genuine desire to help another Jew by lending him money. This desire cannot be mandated- and it does not come easily. Drawing such emotions requires a natural inner struggle.

These two levels of observance are intertwined in the tzitzis. The white strings represent the pure, absolute acceptance of G-d's mandate. The blue strings of techeiles, reminds us of the sea, which reminds us of the sky, which, in turn, reminds us of G-d's Holy Throne. These strings represent a process, the struggle we must go through before reaching the Holy Throne.

Similarly, regarding lashon hara, it is not enough to simply abstain from character assassination, saying, "I wish I could say this, but the Torah prevents me." Rather, we must reach the point where lashon hara is instinctively abhorrent. As Pirkei Avos teaches, "Make His will your will." Your desires should be in line with G-d's.

The mishnah teaches that the absence of techeiles in one's tzitzis does not impede the fulfillment of the mitzvah. Nonetheless, we ought to strive for the ideal. In our social behavior, the ideal is not to merely accept the law, but to integrate it into our very selves. As the blue of the tzitzis teaches us, it is not enough to do good; we must become good.

AMIT	Orthodox Union	National Council of Young Israel
Bnei Akiva	Poalei Agudath Yisroel	Religious Zionists of America
Emunah	Rabbinical Council of America	Touro College Alumni

RIETS Alumni, Stern College Alumnae, Sy Syms School of Business Alumni, & Yeshiva College Alumni (YU)

Torah Insights for Shabbat Parashat Shelach

June 28, 1997