The maftir aliyah of this week’s Torah portion of Shelach is the third paragraph of Krias Shema, the portion that speaks of the mitzva of tzitzis. There are many gemaras that say wearing tzitzis is equivalent to all 613 mitzvos (see Menachos daf 43, Nedarim daf 25 and Shevuos daf 29). Rashi here (Bamidbar 15:39) gives one explanation as to why this is so: since the gematria (numerical value) of the word tzitzis is 600 and there are 8 strings and 5 knots for each corner of the garment, which equals up to 613.
However, only the Sifri says that “‘and you shall see it and you shall remember’ refers to the fact that whoever fulfills the mitzva of tzitzis is attributed as if he fulfilled all the mitzvos. And isn’t it a kal vachomer (fortiori), for if one fulfills the mitzva of tzitzis it’s as if he fulfilled all the mitzvos, all the more so for fulfilling any of the other mitzvos of the Torah.” (Click here for Hebrew text.)
Besides the fact that the Sifri is the only place which mentions this kal vachomer, the logic requires an explanation. If you say, like Rashi, that there is some esoteric explanation which makes wearing tzitzis equivalent to fulfilling all the mitzvos because the reminder of the 613 mitzvos are constantly on one’s body, that can be understood. But why would fulfilling any other mitzva like eating kosher, putting on tefillin, blowing shofar, etc. have an even more logical conclusion that it is like performing all of them?
The Raavad asks the flip side of the coin; that if there really isn’t anything special about the mitzva of tzitzis (ignoring the esoteric hint to all the mitzvos) then why is tzitzis any different than any other mitzva? The suggestion of a kal vachomer sounds like tzitzis is an inferior mitzva to the rest of the mitzvos; why aren’t they all equal? The Raavad answers that tzitzis is a cheaper mitzvah to fulfill because you are anyways buying clothing, and only two strings of techeiles (special bluish string) are required. So, if one fulfills the cheaper mitzva of tzitzis, and it’s credited as if he fulfills all the mitzvos, then all the more so if he fulfills more expensive mitzvos he’s accredited to fulfilling all the mitzvos! (We can’t really relate to this because we buy separate garments which have 4 corners and put tzitzis on them, but they used to only wear four-cornered garments that required the tzitzis, and if not, they would not wear tzitzis). However, this might explain why tzitzis is different, and in a way inferior to all other mitzvos to then warrant a kal vachomer; but why would fulfilling one mitzva be equivalent to fulfilling all the mitzvos, besides the esoteric reason which only applies to tzitzis?
The Netziv gives his own explanation of the Sifri, “Whoever fulfills the mitzva of tzitzis by seeing and remembering to take action, which is the main mitzva of tzitzis, for it was only given as a sign (אות וסימן), it’s as if he fulfilled all the mitzvos, for by just acknowledging the requirement to perform [all the mitzvos, Hashem] equates it as he actually fulfilled them. So just as one fulfills the mitzva of tzitzis which is just preparation and a sign to do [all the other] mitzvos, then all the more so (קל וחומר,) by fulfilling any other mitzva in the Torah which are the main parts of Torah and mitzvos then surely if one performs even one of them appropriately it’s equated as if he performed all the mitzvos because one action causes many more mitzvos to be performed as we see earlier on paragraph 6.”
There the Sifri says, “Rebbe said, don’t be happy over just one mitzva, for in the end it will cause many mitzvos to be done. And if one transgresses a sin don’t be worried on just that one for it causes many more sins to be done as the mishna in Pirkei Avos (chapter 4) says ‘one mitzva causes another mitzva and one sin causes another sin.'” The Netziv, expounding on an Avos DiRebbe Nosson which is similar to this Sifri, explains that if one performs one mitzva with joy and a good heart, and doesn’t regret doing that mitzva, then it will inspire him to fulfill more mitzvos in the end. Therefore one shouldn’t just be happy over that first mitzvah, but feel joyous over the fact that he is preparing himself to fulfill many mitzvos. On the other hand, if one transgresses one sin and doesn’t regret it, then he should expect to transgress many more sins because he is setting himself up to be committing more sins with his lack of care. The Netziv takes this one step further based on Rav Chaim Volozhin in his sefer Nefesh Hachaim (perek 1) which says that when one fulfills a mitzva it inspires him to get to the source of the matter, it’s holiness, just like the nature of anything to be attracted towards its roots and source. In this way he will continue to sanctify and purify himself. The same in the opposite direction; by doing one sin the spirit of impurity will wrap around him and drive him towards the source of sin, which will cause him to continue in that path. (If he doesn’t proactively stop himself from that down word spiral; the first step being regret.) (Click here for Hebrew text.)
We see from the Netziv that once one properly fulfills a mitzva with true joy and a good heart, then with this attitude or spirit one can get into the mode of doing more mitzvos. It’s the impetus of the first mitzva done correctly which allows him to do more and that is why that one mitzva is equated as if he performed all the mitzvos in the Torah. So if the mitzva of tzitzis, which is just a sign and a means to mentally prepare one to fulfill the rest of the mitzvos, is equated to already fulfilling all the mitzvos by starting off with this one, then all the more so with any other mitzva. They are not just preparations, but are the main part of the Torah. If it’s done correctly then it will spark the motivation to continue to perform more mitzvos and is credited as if all the mitzvos were done as soon as the first one is fulfilled in its entirety.
But one has to appreciate the complexity and profundity of starting on the right track. To be done correctly with pure, positive, and happy intentions, one has to be fully motivated and committed. He has to overlook any monetary impediments, as the Raavad points out, because a life of fulfilling Torah and mitzvos takes a lot of self-sacrifice, monetarily, physically, and mentally. To have the unwavering resolve to believe and trust in Hashem that by doing His will in fulfilling the guidebook for mankind, the Torah, it is the best thing for every single individual in the world. This is no simple task. But when one does have the proper attitude and frame of mind, then everything flows in the right direction. Hashem, out of His Great love and compassion, who can see into the depths of our heart, sees this and rewards us for fulfilling His entire Torah, when it all starts, even before the rest of it happens.
Click here to watch another class on Sefer Maalos HaMiddos chapter on humility.
Passcode: YJWh1V6@
Click here to watch a different shmuz on Parshas Shelach
Passcode: C2XzGp=4