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Why did Hashem (ה׳) give tzitzis after the first Shabbos (שבת) violation? The Sefer HaChinuch seems contradictory — describing tzitzis both as helping the soul battle the body and as synthesizing spiritual and physical. The answer reveals that weekday tefillin trains us for battle, while Shabbos requires synthesis between ruchniyus and gashmiyus, and tzitzis bridges these two modes.
Rabbi Zweig analyzes a Midrash cited by the Chofetz Chaim that connects the parashah of tzitzis to the first Shabbos (שבת) violation (Mekor Shishis). According to this Midrash, after the Shabbos desecration, Moshe told Hashem (ה׳) that the people needed the protection of tefillin on Shabbos, but since Shabbos itself is an os (sign) that replaces tefillin, they lacked this protection on Shabbos. Hashem's response was to give the mitzvah (מצוה) of tzitzis. The shiur raises several questions about this Midrash: If tefillin protection was needed on Shabbos, why not simply allow tefillin on Shabbos? If Shabbos as an os should provide the same protection as tefillin, why was there a problem? And why did Hashem seem to agree that additional protection was needed rather than telling them to rely on Shabbos alone?
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How can tzitzis remind us of all mitzvos if we can avoid wearing it entirely? The shiur explains that tzitzis's power as a reminder stems precisely from its optional nature — like tying a string around your finger. Because we choose to wear it when not required, it effectively reminds us of our other obligations.
Why did Hashem punish the Jews after they seemingly did teshuvah following the sin of the spies? The Baal Shem Tov's reading reveals their fundamental error: they thought their sin was doubting the land was good. True teshuvah would mean obeying Hashem's command regardless of whether they understood the benefit.
Parshas Shelach - Tzitzit
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