This week’s parsha is parshas Shelach. In this essay, we wish to focus on the juxtaposition at the end of the parsha of the incident of the “mikosheish” (the gatherer)—who was sentenced to death in the midbar for desecrating the Shabbas—and the mitzvah of Tzitzis. Here are the pertinent passages (Bamidbar 15, 32):
"ויהיו בני ישראל במדבר וימצאו איש מקושש עצים ביום השבת, ויקריבו אותו המוצאים אותו מקושש עצים אל משה ואל אהרן ואל כל העדה, ויניחו אותו במשמר כי לא פורש מה יעשה לו. ויאמר ה' אל משה מות יומת האיש רגום אותו באבנים כל העדה מחוץ למחנה, ויוציאו אותו כל העדה אל מחוץ למחנה וירגמו אותו באבנים וימת כאשר צוה ה' את משה."
Bnei Yisrael were in the midbar, and they found a man gathering wood on the Shabbas day. Those who found him gathering wood brought him to Moshe and Aharon, and to the entire assembly. They placed him in custody, for what should be done to him had not been specified. Hashem said to Moshe, “The man shall be put to death; the entire assembly shall pelt him with stones outside the camp.” The entire assembly took him outside of the camp; they pelted him with stones, and he died, as Hashem had commanded Moshe.
"ויאמר ה' אל משה לאמר, דבר אל בני ישראל ואמרת אליהם ועשו להם ציצית על כנפי בגדיהם לדורותם ונתנו על ציצית הכנף פתיל תכלת, והיה לכם לציצית וראיתם אותו וזכרתם את כל מצוות ה' ועשיתם אותם, ולא תתורו אחרי לבבכם ואחרי עיניכם אשר אתם זונים אחריהם, למען תזכרו ועשיתם את כל מצוותי והייתם קדושים לאלקיכם".
Hashem spoke to Moshe, saying, “Speak to Bnei Yisrael and tell them that they shall make themselves Tzitzis on the corners of their garments, throughout their generations. And they shall place upon the Tzitzis of each corner a thread of ‘techeiles.’ It shall constitute Tzitzis for you, and you shall see it and you shall remember all the mitzvos of Hashem and perform them; and you shall not follow after your heart and after your eyes after which you stray. So that you may remember and perform all My mitzvos and be holy to your G-d.”
In Lieu of Tefillin the Tzitzis Remind Us to Observe the Shabbas
In his commentary, Rashi (ibid. 41) explains in the name of Rabbi Moshe HaDarshan the reason for the juxtaposition of the passage of the “mikosheish,” with the passage of Tzitzis, and the juxtaposition of the passage of the “mikosheish” with the passage preceding it dealing with avodah-zarah. All three of these mitzvos are said to be equivalent to all of the mitzvos. Here are his sacred comments:
I have copied from the treatise of Rabbi Moshe HaDarshan: Why was the passage of the “mikosheish” juxtaposed with the passage of avodah-zarah? To convey that one who desecrates the Shabbas is like one who worships idols (who is viewed as if he transgressed all of the mitzvos); for Shabbas is also equivalent to all of the mitzvos. And thus it states in Ezra (Nechemiah 9, 13): “And You descended on Har Sinai and spoke with them from heaven . . . and You made Your holy Shabbas known to them . . . The passage of Tzitzis is also juxtaposed to these (mitzvos), since it, too, is equivalent to all of the other mitzvos, as it says: “And you shall perform all of My mitzvos.”
The Tanna D’Vei Eliyahu (Chapter 9), however, suggests a different explanation. The incident of the “mikosheish” gathering wood on Shabbas and being sentenced to death, prompted HKB”H to give Yisrael the mitzvah of Tzitzis. Here is a loose summary of the passage in the Midrash:
HKB”H asked Moshe, “Why did this person desecrate the Shabbas?” Moshe replied, “Master of the Universe, I do not know!” So HKB”H told Moshe, “Because on all of the six weekdays, a Jew has tefillin on his head and arm; he sees them and amends his ways. Now, however, on Shabbas, he does not have tefillin on his head and arm; therefore, this person desecrated the Shabbas. At that moment, HKB”H instructed Moshe to go and choose one mitzvah for them to perform on Shabbasos and on Yamim Tovim. This was the mitzvah of Tzitzis, of which it is said, “You will see it, and you will remember all of Hashem’s mitzvos.”
This Midrash teaches us a fascinating chiddush. Indeed, the mitzvah of Tzitzis is practiced all week long—both on weekdays and on Shabbas—but HKB”H gave us this mitzvah primarily to remind us of the kedushah of the Shabbas day. This is necessary, because tefillin are not donned on Shabbas. It is now incumbent upon us to clarify the deeper connection between the mitzvah of Tzitzis and the mitzvah of Shabbas. As mentioned, both are considered to be as important as all of the other mitzvos combined; nevertheless, how does the mitzvah of Tzitzis remind us to safeguard the sanctity of the Shabbas?
Two Sets of 16 Teeth correspond to 16 Aliyahs to the Torah and 16 Lambs Offered
We will begin to shed some light on the subject by focusing on the fact that HKB”H created human beings with 32 teeth—16 upper teeth and 16 lower teeth. Now, the Shela hakadosh (Beha’aloscha 9) brings down from one of the Rishonim, the author of the Rokeiach, a fascinating interpretation of two pesukim in Shir HaShirim where HKB”H extols the virtues of the congregation of Yisrael by referring to their teeth. The first passuk is (Shir HaShirim 4, 2): "שיניך כעדר הקצובות שעלו מן הרחצה שכולם מתאימות ושכולה אין בהם"—your teeth are like a well-numbered flock of ewes that came up from the washing pool, all of which are perfect, and none among them are blemished. The second passuk is (ibid. 6, 6): "שיניך כעדר הרחלים שעלו מן הרחצה שכולם מתאימות ושכולה אין בהם"—your teeth are like a flock of ewes that came up from the washing pool, all of which are perfect and none of them is missing.
According to the Rokeiach, these two pesukim allude to the Torah and the avodah of the korbanos that sustain the world. That the Torah sustains the world is stated explicitly in the Gemara (Shabbas 88a): "מאי דכתיב ויהי ערב ויהי בקר יום ה'שישי, ה"א יתירה למה לי, מלמד שהתנה הקדוש ברוך הוא עם מעשה בראשית ואמר להם, אם ישראל מקבלים התורה אתם מתקיימין, ואם לאו אני מחזיר אתכם לתוהו ובוהו".
What is the meaning of that which is written (Bereishis 1, 31): “And there was evening and there was morning, the sixth day (יום ה'שישי)”? Why do I need the extra letter “hei”? It teaches us that HKB”H stipulated with the works of creation, saying to them: “If Yisrael accept the Torah, you will endure; but if they do not, I will return you to a state of total void and chaos.”
The fact that the continued existence of the world hinges on the avodah of the korbanos, even when the Beis HaMikdash is not extant, is taught in the following Gemara (Megillah 31b):
אמר אברהם לפני הקדוש ברוך הוא: רבונו של עולם, שמא חס ושלום ישראל חוטאים לפניך ואתה עושה להם כדור המבול וכדור הפלגה? אמר לו: לאו. אמר לפניו: רבונו של עולם, ״במה אדע״ אמר לו: ״קחה לי עגלה משולשת וגו׳״. אמר לפניו: רבונו של עולם, תינח בזמן שבית המקדש קיים. בזמן שאין בית המקדש קיים מה תהא עליהם? אמר לו: כבר תקנתי להם סדר קרבנות, כל זמן שקוראין בהן מעלה אני עליהן כאילו מקריבין לפני קרבן, ומוחל אני על כל עונותיהם.
Avraham said to HKB”H, “Master of the Universe, Perhaps, chas v’shalom, Yisrael will sin before You, and You will do to them as to the generation of the mabul and the generation of the dispersion.” He said, “No!” He (Avraham Avinu) said to Him, “Master of the Universe, how will I know?” He (Hashem) said to him (Bereishis 15, 9): “Bring to Me a three-year-old calf . . .” (hinting that He would forgive Yisrael for their transgressions in the merit of the korbanos). He (Avraham) said to Him, “Master of the Universe, that is fine for the times that the Beis HaMikdash is in existence, but in the times that the Beis HaMikdash will not be in existence, what will be with them?” He (Hashem) said to him, “I have already established for them the order of korbanos (in Scriptures). Whenever they read from them, I will consider it as if they were bringing Me a korban, and I will forgive them for all their sins.”
Based on this, the Rokeiach says that one set of 16 teeth represents the 16 lambs that Yisrael offered weekly. How so? Every day of the week, Yisrael offered two korban Tamids, one lamb in the morning and one lamb in the evening. This accounts for fourteen lambs. On Shabbas Kodesh, they offered two more lambs, as it is written (Bamidbar 28, 9): "וביום השבת שני כבשים בני שנה תמימים"—and on the Shabbas day, two male lambs in their first year, unblemished. Altogether, we now have a total of 16 lambs alluded to by one set of 16 teeth. This prompted HKB”H to praise Yisrael as follows: “Your teeth are like a flock of ewes”—alluding to the flock of sheep offered by Yisrael every week. [See Rambam Sefer HaMitzvos (41) and the Chinuch (Mitzvah 402).]
The other set of 16 teeth represents the number of men called up to the Torah each week. How so? Three men are called up on Monday, three on Thursday, seven on Shabbas morning, and three more at Minchah on Shabbas. Altogether, they total 16; they are alluded to by the other 16 teeth. This elicited the following praise from HKB”H: “Your teeth are like a well-numbered flock”—alluding to the established number of men called up to the Torah on any normal week.
Unfortunately, neither the Rokeiach nor the Shela hakadosh specify which set of teeth correspond to the 16 “aliyot” and which to the 16 lambs. I believe that we can resolve this inquiry by referring to this Gemara (Eiruvin 63b): "גדול תלמוד תורה יותר מהקרבת תמידין"—the study of Torah is greater than the offering of the Tamids. Accordingly, we can suggest that the 16 upper teeth represent the 16 men called up to the Torah in a given week, whereas the 16 lower teeth represent the 16 weekly lambs offered.
Why Do the Number of Teeth Allude Only to Torah and Avodah but Not to Gemilus Chasadim
It now gives me immense pleasure to share with my esteemed readership a question which has bothered me for many years. We have an explicit teaching in the Mishnah (Avos 1, 2): "שמעון הצדיק היה משירי כנסת הגדולה. הוא היה אומר, על שלשה דברים העולם עומד, על התורה ועל העבודה ועל גמילות חסדים." Shimon HaTzaddik was among the survivors of the Great Assembly. He used to say: The world depends on three things—on Torah study, on the avodah (religious service), and on gemilus chasadim (acts of kindness). So, I find it extremely surprising that HKB”H created human beings with 32 teeth that only allude to the first two items mentioned in the Mishnah—Torah and avodah—but neglect the third item—gemilus chasadim. For, as we have learned, the upper 16 teeth allude to the 16 men called up to the Torah in a week, and the 16 lower teeth allude to the 16 lambs offered. The teeth do not allude to “gemilus chasadim” at all.
I had a wonderful idea! To resolve the matter, I would like to refer to what they expounded in the Gemara (Kesubos 111b) on the passuk (Bereishis 49, 12): "חכלילי עינים מיין ולבן שיניים מחלב. דאמר רבי יוחנן טוב המלבין שיניים לחבירו יותר ממשקהו חלב, שנאמר ולבן שיניים מחלב, אל תקרי לבן שיניים, אלא ליבון שיניים". “Red-eyed from wine and white-toothed from milk”: Rabbi Yochanan said: A person who displays the whiteness of his teeth to his friend is better than one who gives him milk to drink, as it says: “And white-toothed from milk.” Do not pronounce it as “liven shinayim” (white-toothed) but rather as “libun shinayim” (a whitening of the teeth). This teaches us that it is preferable and commendable to encourage and cheer up a friend with a smile—i.e., reveal the whiteness of your teeth—more so than giving him milk. In other words, the teeth are also associated with “gemilus chasadim”—performing an act of kindness. Thus, the teeth do in fact allude to all three of the pillars that support the world—Torah, avodah, and “gemilus chasadim.”
Let us expand on this notion. We have learned that HKB”H created man with one set of 16 teeth corresponding to the 16 “aliyot” to the Torah in a given week; this represents “amud haTorah.” He created man with a second set of 16 teeth corresponding to the 16 lambs sacrificed in the Beis HaMikdash in a given week; this represents “amud ha’avodah.” Yet, we do not find a specific number of teeth related to the pillar of “gemilus chasadim.” We will now demonstrate how HKB”H also alluded to this third pillar with the number of teeth.
We will begin by introducing a passage from the Gemara (Yevamos 79a). Upon realizing that the Givonim were extremely barbaric and were only converting for outward appearance and convenience, David HaMelech refused to accept them into the midst of Yisrael. He justified this as follows: "שלשה סימנים יש באומה זו, הרחמנים והביישנין וגומלי חסדים, רחמנים, דכתיב (דברים יג-יח) ונתן לך רחמים ורחמך והרבך, ביישנין, דכתיב (שמות כ-יז) בעבור תהיה יראתו על פניכם, גומלי חסדים, דכתיב למען אשר יצוה את בניו ואת ביתו וגו', כל שיש בו שלשה סימנים הללו ראוי להדבק באומה זו". This nation (the Jewish people) has three distinguishing traits—they are merciful, they are shamefaced, and they perform acts of kindness . . . They perform acts of kindness, as it is written [about Avraham Avinu] (Bereishis 18, 19): “For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the Lord, to practice righteousness and justice,” i.e., to perform acts of kindness. Whoever has these three distinguishing features is fit to cleave to this nation.
We learn from here that the trait of “gemilus chasadim” is imprinted in the DNA of every Jew; we inherited it from Avraham Avinu, the epitome of chesed. Hence, if we witness a Jew who does not display this trait, it is apparent that he has been corrupted by wrongdoings; he has profaned this inheritance from Avraham Avinu.
The 32 Teeth Sanctify a Jew with a "לב טוב"
We will now refer to a Mishnah (Avos 2, 9). Rabban Yochanan ben Zakai instructs his five disciples: "צאו וראו איזו היא דרך טובה שידבק בה האדם. רבי אליעזר אומר עין טובה, רבי יהושע אומר חבר טוב, רבי יוסי אומר שכן טוב, רבי שמעון אומר הרואה את הנולד, רבי אלעזר אומר לב טוב. אמר להם רואה אני את דברי אלעזר בן ערך מדבריכם שבכלל דבריו דבריכם". Go out and find the best path a person should follow. Rabbi Eliezer says: A good eye. Rabbi Yehoshua says: A good friend. Rabbi Yossi says: A good neighbor. Rabbi Shimon says: One who foresees the outcome of his actions. Rabbi Elazar says: A good heart. He (Rabban Yochanan ben Zakai) said to them: I prefer the words of Elazar ben Arach over your words, for his words incorporate your words.” Rabeinu Ovadiah of Bartenura provides the following clarification: The heart activates all of the other faculties. All actions arise from the heart. As such, “a good heart” incorporates all of the other good qualities; it is the ultimate “tov.”
We now have cause to rejoice; for we can begin to appreciate the profound nature of Hashem’s wonders. Thus far, we have learned from the author of the Rokeiach that HKB”H created us with 32 teeth—the gematria of ל"ב (heart). The two sets of sixteen teeth represent “amud haTorah” and “amud ha’avodah” (the korbanos). In this manner, HKB”H wished to teach us the importance of sanctifying ourselves with these two pillars. By doing this, we will automatically merit the pillar of “gemilus chasadim,” which every Jew inherits from Avraham Avinu as part of his nature.
Now, we have learned something fascinating. If we combine the two sets of sixteen teeth representing “amud haTorah” and “amud ha’avodah,” we have a combined total of ל"ב (32) teeth alluding to the midah of "לב טוב"—the hallmark of “gemilus chasadim.” This teaches us that if a Jew succeeds in sanctifying himself with the first two pillars upon which the world stands, he will also be sanctified with the third pillar characterized by a “good heart”—"לב טוב".
This explains magnificently the wonderful insight of Rabbi Yochanan: “A person who displays the whiteness of his teeth to his friend is better than one who gives him milk to drink.” When someone smiles and reveals his ל"ב teeth to cheer up a friend, he is performing a greater act of “chesed” than giving him milk to drink; he is demonstrating the midah of "לב טוב". As we learned from the Mishnah in Avos, the midah of "לב טוב" encompasses all of the good midos.
If One Reveals the Whiteness of His Teeth to a Friend HKB”H Reciprocates in Kind
This is the ideal opportunity to recognize the vital importance of this positive midah and to reinforce it within us. We should not be stingy with our warm, friendly smiles; we should not refrain or hesitate to support our Jewish brothers with kind words and words of encouragement. As it is written (Yeshayah 41, 6): "איש את רעהו יעזורו ולאחיו יאמר חזק"—each man would help his fellow and to his brother he would say, “Be strong!” All of these things are part and parcel of the vital lesson conveyed by Rabbi Yochanan: "טוב המלבין שיניים לחבירו יותר ממשקהו חלב".
Now, it is important to point out that the author of this statement—praising someone who reveals the whiteness of our teeth to our friends—is one of the preeminent scholars of Torah she’b’al peh—the hallowed Rabbi Yochanan. Of him, the following is definitely true (Chagigah 14b): "נאה דורש ונאה מקיים"—one who both expounds well and practices well. For, elsewhere in the Gemara, we are taught (Berachos 5b): "אמר רבי יוחנן, דין גרמא דעשיראה ביר"—Rabbi Yochanan said: This is the bone of the tenth son that I lost (Rashi). In the margin of the Gemara, Rav Nissim Gaon explains that Rabbi Yochanan buried ten sons; the tenth one fell into a vat of boiling liquid and his flesh was liquefied. Rabbi Yochanan took the bone of his son’s little finger, wrapped it up in a piece of cloth, and used it to console others.
From this perspective, who better than Rabbi Yochanan to teach us this valuable lesson regarding the importance of smiling at friends. This also explains the rationale of the Talmudic sages in the Gemara (Kesubos 111b) to juxtapose the following teaching prior to the statement of Rabbi Yochanan:
"חכלילי עינים מיין ולבן שיניים מחלב, פשטיה דקרא במאי כתיב, כי אתא רב דימי אמר, אמרה כנסת ישראל לפני הקדוש ברוך הוא, רבונו של עולם רמוז בעיניך דבסים מחמרא, ואחוי לי שיניך דבסים מחלבא, מסייע ליה לרבי יוחנן דאמר רבי יוחנן טוב המלבין שינים לחבירו יותר ממשקהו חלב".
“And his teeth white with milk.” The Gemara asks: To what does the plain meaning of the aforementioned verse refer? When Rav Dimi came from Eretz Yisrael to Babylonia,
