Techeiles 6 and Taryag Mitzvos-Part 2: Hashem Echad

I still have not directly addressed the objections of HRHG Rav Yisroel Reisman, Shlita on the validity of the Murex trunculus snail. This will, b’li neder, be addressed in an upcoming post.

Since it is Parshat Shelach Lecha here in Eretz Yisroel, I thought I would write about why this topic is so important.

The proponents of the Murex techeiles are pushing the product on the pretext of the “opportunity” (or obligation) to fulfill the mitzvah in shleimus. But few of us really understand, nor appreciate, what this really means. What is techeiles and why is it so important? After all, the Mishna in Menachos tells us that it is not מעכב the mitzvah. So what is all the hullabaloo about?

Coincidentally, the answer to this question was elucidated in my book in Part 2 of the chapter about Taryag Mitzvos (Getting to the Heart of the Matter). Therefore, this segment has dual loyalties. If you have not already read Part 1, please do.

Here we go:

In Part 1 we discussed that, in reality, we only have two mitzvos: the positive commandment of Anochi Hashem and the negative commandment of Lo Yihiye Lecha. As Hillel says, all the rest are the “details”. In G-d’s realm, all of the mitzvos are one (Loyalty or Yichud Hashem via Anochi/Lo Yihiyeh), so we can accurately construe that G-d’s oneness fuses all of the specific mitzvos together. In our earthly realm, each mitzvah takes on a distinct characteristic and is relegated to its specific time, place, and constituency. Yet, Chazal tell us of certain mitzvos that apply to all of us (men, at least) and their intrinsic value is, of itself, equivalent to all of the other individual mitzvos. On this note, three mitzvos are singled out for special recognition: Shabbos, Tzitzis, reciting the Krias Shema. (Note – There may be a few others and, of course, we always say Talmud Torah k’neged kulam, but these three are interrelated as we shall see.)

Why are these three so special?

Based on our discussion, the answer is self-explanatory - but I will explain it, anyhow: they all explicitly symbolize Anochi and Lo Yihiyeh.

First, let us examine the Shema. 

In chapter 3 of my book, I noted that the recital of Shema is a realization of ameilus b’Torah and that it can single-handedly entitle the reciter to the accompanying benefits. At that point, I was at a loss trying to explain why the reciting of the Shema is such a potent feat. But now, once we have determined that the entire body of mitzvos is the advancement of the concepts of Anochi and Lo Yihiyeh, we notice that this declaration encapsulates this ideal, and does so repeatedly.

Hence, the opening line:

Shema Yisrael – Hear O Israel
Hashem E-lokeinu – Hashem is our G-d	>>>>	Anochi Hashem E-lokecha – I am Hashem your G-d
Hashem Echad – G-d is One	>>>>	Lo Yiheyeh Lecha elohim acheirim – There shall not for be for you any other gods before me

Here we have it, all 613 mitzvos in one breath. We have just now recited the complete body of Law as it exists in G-d’s realm. This is clearly expressed in Mishna Berura O”Ch 61:1 MB 2.

Let us examine the three parshiot of Krias Shema.

In the first paragraph of Shema, we dwell a bit on this ethereal concept that we must love G-d with all our heart, soul, and strength and we must study the Torah and teach it to our children. Although this paragraph introduces to us the mitzvos of tefillin and mezuza as a way of affirming our commitment, it really makes no mention of any general requirement for performing physical mitzvos. This is because, in this paragraph, we are discussing the mitzvah at the ‘receiving end’. There is but one two-part mitzvah and it is not physical. Indeed, in many prayer books, it is annotated that when reciting the first paragraph of Shema one should bear in mind that he is fulfilling the mitzvah of Yichud Hashem as well as Kabbalas Ohl Malchus Shamayim (acceptance of the yoke of the Kingdom of Heaven).

The second paragraph brings us down to our neck of the woods. Here HKBH speaks to us in our physical language and tells us what we must do "over here" to fulfill the one mitzvah "over there". There are three parts to this diktat: (a) the requirement to fulfill positive mitzvos – to love G‑d and to serve Him (Anochi) - and the reward for compliance, (b) the admonition against transgressing negative mitzvos – the focus is on worshipping foreign powers (Lo Yihiyeh) – and the punishment for said transgression, and (c) a repetition of the requirement to study the Torah, to teach it to your children and to post these instructions on one’s person (tefillin) and on the doorposts (mezuzah). For this paragraph, the user-friendly prayer books instruct us to bear in mind Kabbalas Ohl Mitzvos (acceptance of the yoke of obligation to fulfill the mitzvos).

Finally, we recite the passage of the mitzvah of tzitzis. The gemara in Berachos (12b) asks why this paragraph qualifies as the closing paragraph of the declaration of Shema (perhaps it is bothered that it does not deal with the generalities of love of G-d and of studying and teaching Torah.) The gemara answers that the parsha of tzitzis features five matters that one must internalize on a daily basis – (1) the mitzvah of tzitzis, (2) recalling the exodus from Egypt, (3) acceptance of the yoke of performing mitzvos, (4) the prohibition to entertain thoughts of kefira and avoda zara, and (5) not to entertain thoughts of sinfulness. 

Despite this five-point list, Rambam cites only two of these features – numbers 2 and 3 (in reverse order) – as the primary reasons for including this parsha in the Shema. Specifically, to explain why Chazal appended this parsha to the other two parshiot, he remarks that this paragraph “also entails the command to recollect all of the mitzvos” (Feature #3). In his following Halacha, he validates why we recite this third parsha even at night by explaining that it mentions the exodus from Egypt (Feature #2) and, by reciting this passage with the Shema on a daily and nightly basis, we fulfill our obligation to “recollect the day of your exodus from the Land of Egypt all of the days of your lives”.

Of these two qualifications that are cited by Rambam, Keseph Mishna seems to favor the second qualification as the more comprehensive one since he asks why Rambam even bothers to cite the first qualification. He answers that the second qualification serves to explain only the significance of reciting this parsha but it does not explain in what way this passage is linked to the other two. The first explanation illustrates how this passage is related.

I thought it a bit curious that according to Rambam, and more so in light of the comments of Keseph Mishna, the first of the five features that the gemara mentions as to why this parsha is included – the basic mitzvah of tzitzis – being completely left out, does not seem to figure significantly (or at all) into the equation. Additionally, the gist of Keseph Mishna’s comment (why does Rambam cite the first qualification?) seems to suggest that Rambam’s first qualification by itself would be insufficient cause to include this parsha. Perhaps it is because, although this parsha “also entails the command to recollect all of the mitzvos”, it would still be only a “distant relative” to the first two paragraphs since there are other pasukim that underscore this concept that are much closer in proximity (i.e., in sefer Devarim and not in Bamidbar) and linguistic style to the other two – in other words, there are “closer” relatives (for example Devarim 7:12).

Our current trend of thought, however, casts a new light upon this matter and helps us to realize that this parsha may be more closely related to the first two than it appears and that the concept of the tzitzis is vitally significant.

The Torah commands that the tzitzis should include a string of t’cheiles. Thereupon, one should gaze upon the tzitzis and thereby “recollect all of the mitzvos of Hashem”.

How does the tzitzis inspire one to recollect all of the mitzvos of Hashem?

Herein lays a dispute between Rashi and Ramban. Rashi posits that the gematria of the word tzitzis is 600. The traditional number of strings (after they are doubled) is eight and the traditional number of knots is five. 600 + 8 + 5 = 613 or the total number of mitzvos.

Ramban is not comfortable with this explanation because (a) the Torah’s spelling of the word tzitzis omits the second ‘Yud’ thus reducing our numerical count by ten and (b) the number of strings and knots, although they are traditional, are not mandatory. Ramban opines that the impetus for recollection is the string of blue wool as the word t’cheiles is a consonantal of the word tachlis which means "all encompassing purpose’"  Furthermore, he quotes the gemara in Menachos 43b that states that the reason for the color blue is that “t’cheiles resembles the sea, the sea resembles the sky, and the sky resembles the Throne of Glory”.

The words of these Rishonim are sufficient to us and “kol hamosif goreah”. Yet, if I may be so bold, I wish to suggest two additional ideas, in line with our discussion; one is a complement to Rashi’s opinion and the other is a complement to Ramban.

Idea #1 – We have just previously stated that the entire body of mitzvos from G-d’s realm is condensed into the two mitzvos that were heard directly from Hashem: Anochi and Lo Yihiyeh Lecha. We further stated that Anochi and Lo Yihiyeh Lecha are themselves condensed into the two phrases of the opening line of Shema: Hashem E-lokeinu (Anochi) and Hashem Echad (Lo Yihiyeh). There is room to suggest that these two edicts can be further condensed into the two words – Hashem Echad: Hashem ≈ Anochi Hashem and Echad ≈ Lo Yihiyeh elohim acheirim.

Aside from the tradition of five knots and eight strings, there is also a tradition to the number of coils between each knot. The accepted Ashkenazi custom is the following order (see Note): Top knot → 7 coils → Second knot → 8 coils → Third knot → 11 coils → Fourth knot → 13 coils → Fifth knot. The most popular explanation for this sequence of coils is that the first three groups, 7 + 8 + 11, add up to 26 which is the numerical equivalent to the four letter name of G-d (the one that appears in Shema which we mask by colloquially saying “Hashem”). The last group, 13, is the numerical equivalent of the word “Echad”. Hence, the 39 coils in total say to us “Hashem (26) Echad (13)” which, according to my thesis, is a condensed version of Anochi and Lo Yihiyeh Lecha. Ergo, we have a reminder of all of the mitzvos "of Hashem" - of which, there are only two: Anochi and Lo Yihiyeh Lecha.

(Note - The Sephardim have a different tradition for sequence of coils so this idea won’t apply to them. I thought it sort of fanciful that this idea works in consonance with Rashi’s “gematria” explanation as Rashi was Ashkenazi. Ramban, who opts for the more “colorful” explanation (Idea #2), was Sephardi.)

Idea #2 – Rav Chaim of Volozhin in Ruach HaChaim in Avos (3:1) makes the following observation: The gemara in Menachos 43b (the Chazal that Ramban is referring to) sets out to explain why, of all colors, t’cheiles (light blue) is chosen for the special string? The gemara does not bother to first ask why it is that any special colored string is mandated to complement the white strings in the first place. The implication is that, in the eyes of Chazal, the impetus for having one colored string in the company of uncolored strings is patently obvious, the only question is: why this particular color? He asks, what, then, is the impetus that was so obvious to the sages of the Talmud?

He goes on to explain that the purpose of the tzitzis is to cause us to recollect all of the mitzvos of Hashem. We know that there are two forms of mitzvos – positive and negative. Positive mitzvos entail some form of action. With this action we create, build, or remedy some spiritual entity that must be created, built, or rectified. A positive mitzvah is often referred to as an assiah (action or deed), but, additionally, is characterized as the manifestation of a זכירה zechira (commemoration). Negative mitzvos entail restraint. With this restraint we obstruct a potentially dangerous force – which would come about if we commit the prohibited act – that would damage or destroy a ‘healthy’ spiritual entity. In other words, we fulfill negative mitzvos by protecting or guarding what is spiritually intact against destruction (kilkul). A negative mitzvah is referred to as a שמירה shemira (safeguard).

White represents what is spiritually pure, clean, and intact. It says to us that we must stand on guard and protect the white from becoming sullied or colored. Color (any color) represents the converse of white. It is something that contains some degree of darkness, something that is spiritually “tainted”, something that is not completely pure or intact, something that requires tikkun. Color says to us that we must do something positive to dispel the darkness and to bring it closer to white. In this way, the white strings represent all of the negative mitzvos that are characterized as a shemira from kilkul. The colored strings represent all of the positive mitzvos that demand some form of zechira (and assiah) to enact a spiritual tikkun.

Now we understand why it is so fundamentally essential that one string must be colored and the remainder should be white. It is by gazing on this contrast of color against the white that we can simultaneously recollect all of the mitzvos of G-d – i.e., the negative mitzvos represented by the white strings and the positive mitzvos represented by the colored string. This was well understood by the sages of the Talmud. Their only question was why, of all colors, was t’cheiles the color of choice to represent the positive mitzvos? To this they answer that t’chelet resembles the sea, the sea resembles the sky, and the sky resembles the Throne of Glory.

With this explanation we can look at the words of the parsha of tzitzis with added clarity. The parsha states:

“…and you shall place on the ציצת at the edge a string of t’cheiles. And it will be for you for a ציצת and you will view it and you will recollect all of the mitzvos of Hashem and you will perform them and you shall not explore after your hearts and after your eyes, as you are prone to following after them. In order that you should recollect and perform all of my mitzvos and be holy for your G-d. I am Hashem your G-d that I have redeemed you from the Land of Egypt; I am Hashem your G-d.”

And you shall place on – along with - the ציצת –the white strings that comprise the ציצת – a string of t’cheiles - a string of a contrasting color which is to be colored t’cheiles. And it will be for you for a ציצת – the white and the t’cheiles combined – and you will view it – the contrast of blue on white – and you will recollect all of the mitzvos of Hashem – both the positive and the negative mitzvos - and you will perform them - the color will inspire you to carry out the zechira and the assiah and to perform the positive mitzvos - and you shall not explore after your hearts and after your eyes, as you are prone to following after them – the white will enjoin you to observe the shemira and not to transgress on the negative mitzvos. The pasuk repeats: In order that you should recollect (tizkor) and perform (va’assitem) all of my mitzvos – zechira/assiah, the positive mitzvos - and be holy for your G‑d – shemira, the negative mitzvos. I am Hashem your G-d that I have redeemed you from the Land of Egypt – Anochi Hashem E-lohecha asher hotzeiticha…; I am Hashem your G‑d – Lo Yihiyeh elohim acheirim.

As I indicated, the first of these two ideas, the one that deals with numerical symbolism, is akin to Rashi’s explanation which is, likewise, premised on gematrios. The second idea which focuses on the supplement of the blue colored string is akin to Ramban who, likewise, emphasizes this feature. But, aside from that, within the scope of our discussion, there is another quite noteworthy distinction between these two ideas. The first one describes how the tzitzis remind us of all of G‑d’s mitzvos, i.e., G‑d’s two spiritual mitzvos of Anochi and Lo Yihiyeh as represented by the phrase “Hashem Echad”. The second idea describes how the tzitzis remind us of all of G‑d’s mitzvos, i.e., the physical positive and negative mitzvos that exist in our realm.

We can now turn our attention to the third “special” mitzvah – the keeping of Shabbos. Two concepts that we “discovered” in connection to the tzitzis come back to visit us when we examine the essence of Shabbos. The first is that the positive mitzvos, the Anochi, are characterized as a zechira and that the negative mitzvos, the Lo Yihiyeh Lecha, are characterized as a shemira. The second concept is the significance of the number 39 as the numerical value of the phrase Hashem Echad which we posited as a reference to Anochi and Lo Yihiyeh fused together.

In the first version of the Luchos, the fourth item reads, “Remember (Zachor) the day of Shabbos to sanctify it.” In the second version of the Luchos, it reads, “Guard (Shamor) the day of Shabbos to sanctify it.” Chazal explain that when HKBH uttered this mitzvah to Moshe (which only occurred once), He sounded both words in a single utterance “what a human mouth cannot pronounce and what a human ear cannot discern”. If Man cannot perceive such an utterance, what is achieved thereby?

Here, once again, HKBH is “laying down the law” on His terms (more accurately – using His terms). We are taught that Shabbos observance is an אות, a sign of acknowledgment, that Hashem created the world and is the Master over all of creation, that all that we accomplish during our working days is by His will, and, consequently, our achievements will not be one iota more productive by working “overtime” nor will they be any less productive if we conform to His work schedule and take a day off. In short, it is a declaration of faith and loyalty, an embodiment of the single mitzvah of Emunah (faith or loyalty) that underwrites the entire fleet of 613 subroutines á là the prophet Chabakuk. 

Of course, to us multi-dimensional beings, there must be a positive aspect and a negative aspect; but to Hashem, they are one and the same. Therefore, HKBH instructs us to observe the Shabbos in His non-dimensional superhuman terminology – to do the zachor, the Anochi, and to observe the shamor, the Lo Yihiyeh Lecha (see Rashi Devarim 33:9 Ki Shamru) with a single utterance (which, most likely, did not ‘occupy’ any unit of time). Of course, this is way too abstract for us, so, we must break it down into discernible physical components.

Chazal tell us that Shabbos is מעין עולם הבא - a microcosm of the World to Come. It is an ethereal time wherein we are visitors in G‑d’s domain. As such, we truly only observe two mitzvos – Zachor and Shamor, a variation of Anochi and Lo Yihiyeh Lecha. The regular part of the week is olam hazeh, this world, where we have 611 other mitzvos to observe. We perform our obligations during the weekdays by utilizing 39 types of activities. In other words, during the week, we sanctify the 39 types of activities by executing them to carry out the mitzvos and to pursue our livelihoods. On Shabbos, we sanctify the same 39 types of activities by refraining from their execution. In this way, throughout all seven days of the week we can make 39 declarations of G‑d’s supremacy; with our (weekday) actions and our (Shabbat) inactions we scream out, “Hashem Echad”.*

*Note - Though I do not pretend to speak for the composer, I believe that this concept may be aptly represented in the words of the acclaimed Lecha Dodi poem of the Kabbalist Shlomo HaLevi Alkabetz that we all recite on Friday evenings. The opening stanza states:

שמור וזכור בדיבור אחד (Shamor and Zachor in a single utterance) / השמיענו א-ל המיוחד (was sounded to us by the Unique G‑d) / ה' אחד ושמו אחד (Hashem is One and His name is One) / לשם ולתפארת ולתהילה (For renown, for majesty and for praise).

End of Taryag Mitzvos Part 2. But we are not finished. There's more…