Fringe benifits | Rabbi Shmuel Gordin | June 2 2026

I really made a uh a difficult decision for me and that is I'm turn I turned away from the major subject of paras. major subject is the sin of the spies and it it's very significant because it's the turning point for that generation and understanding it is very important but I've spoken about it so much that I don't know how many of you have heard what I had to say about it so I decided to do something different and that is we're going to turn to the end of the para and we're going to look at the mitzvah which emerges at the end of parasukas for the women among us. You'll see you'll even though it's not a mitzvah for you, nonetheless, it's a mitzvah worthy of understanding and you'll see that it might be for you as well. All right. So, if everyone take a look at the first paragraph on page number one, >> what >> the name of the >> Oh, it's okay. >> Thank you. >> Sorry. Okay, speak to the people of Israel and they will make for them themselves sit etc etc. What is the first question that comes to your mind? What are tits? Right? What [laughter] it's not explained is it what what where did this come from? What does the term mean? where what's so if you take a look that's the fir and then there's a second source which is gelium tel that's a little better understood gdili means fringes al arba kanfos so the four corners of your garment and but the primary source the one that we looked at on top really doesn't define the word at all so we find that rashi immediately respond and says it's for he actually gives two two explanations alit shame he quotes and he shows that is used as a term for something which hangs down like long hair and therefore or the tit is something that hangs down and that's what the word means. Secondly, he says there's another explanation for it and that is taking looking out looking out from the window looking out and seeing and what basically means he says is to look now what's in yes I'm sorry. Could it be related to the sits of the co? >> Ah, very good. Very good. Could it be related to the tits of the cohenado? A good chance. But but it's not the same. Clearly not the same. All right. Now the Rashbam who is Rashi's grandson takes Rashi's two interpretations. He Rashi gives two separate explanations. One which is hanging down and one. So the rashbam takes those two together and he says and he's explaining he therefore says the term means two things at once. It means things that hang down, strings that hang down and it also means something that you're supposed to look at. and that he gathers from the statement uh from a statement elsewhere in the text. But the fact being that this is as Rashi said emerging from the concept of lahatitz to see to spy etc. It explains by the way the rash bomb's interpretation rashi's interpretation as well but in a different way explain a very difficult pok in that first paragraph. Go back for a moment speak to the children of Israel and say to them they should create on the big etc. Well next what does that mean? You've just defined it and you told me to do it and now you're saying they will make sit which will be for you. What what does that mean? So it's the second explanation that Rashi brings and the Rashbam holds the two. It's you're supposed to look at it. It should be something to which you turn and look. And therefore the first explanation offered by Rashi is really an explanation of the object. The second explanation is that inherent in the object is a required action and that action is which fits right into the text of the of the word of the uh of the Torah. Okay. So we define we've defined the term. Yes. We'll get to that. We'll get to that. Okay, good. We'll get to we we're going to cover a a number of things today hopefully. All right. Next, defining the mitzvah technically. All right. Now, there's a very different interesting situation there. Turn to the at the bottom of page two. First thing he says, if you have don't happen to have or wear a four cornered garment, you're not there's no mitzvah of meaning you don't have to do this. This is this is only originally this is only if you happen to have a four cornered garment. But then he goes on and this reflects the thoughts of over the years. But it's good and proper that every man should have a talan. So even though you don't aren't obligated to do this, you don't have to wear that garment. Nonetheless, it's an opportunity to perform a mitzvah which you should not let go. And we, as you suggested to me, this ties in to what we said last time about seeing mitzvot as opportunities rather than as burdens or responsibilities. Yes. >> You're not wearing them. Is that a problem? >> We'll get to that, too. All right. All right. All right. Let's Let's hold. Okay. One more question and I'll >> remember how is a woman supposed to remember the mitzvot. Okay, we'll get to that too. [laughter] All right, let's let's take it step by step. All right, but what is clear is that some for some reason and in some way for the one who wears it it's going to represent somehow all the mitzvot and we'll get to that. Now what's interesting also is here here's a mitzvah that almost every adult male performs and in fact it becomes aside from the ama really the kipah becomes the the uniform of the of the Jewish male and yet emerges originally as a v voluntary mitzvah not as something you have to do something you should do and that's what we do. Don't tell your kids that that it's not obligated. Next. All right. Next. Turn to the next page. >> I can't hear you. What? >> Oh. Oh. Oh. Very, very good. Very good. All right. I'll I'll repeat what she said. There is a phenomenon that has hurt happened here in Eratis Israel which is an amazing phenomenon and that is since October 7th numerous numerous kayal have started wearing CT people guys who were not observant but feel the need to find some sort of uniform that ties them in not only to the IDF but ties them into to Yadus. Uh, I'm I'm amazed at this religious awakening that's happening around us. I'm even more amazed, but that's a whole different subject, at the religious stature of the hostages and what and how they became more from actually during a time that really should have been a time where you're asking as rather than accepting. But it's beautiful. Next. Now it said you're supposed to put it on a four cornered garment. What if you have a five corner garment? All right. If you have a three cornered garment, that's clear, right? There's no obligation to put it on a three- corner garment. If you look at the Tomi says, Okay. Four and not three. So therefore, if you got a three corner garment, there is absolutely no responsibility. What about a five corner garment? amore. The extra phrase that says the garment that you are covering yourself with which speaks of a large garment indicates that starting with four and moving upwards. I sh meant to shut it off. Sorry. Okay. Starting starting at four and moving upwards, you are responsible to put something on the garment. Now what do you do? Do you put five fringes? The answer is no. You put four fringes se separately but leave that one last corner without next. And that's what the Mishna Torah, the Rambam says. You basically should take the four corners that are the farthest from each other so that it's evident that that's what you're doing and you put it next. Next question is something that really ties into aic principle that carries throughout and that is the definition of an obligation. Is it a kovatra or a kovat? Meaning what? Is the obligation that we're dealing with a responsibility on the person or is it is a responsibility that centers around the object. Now, what would be the difference? Exactly what you ask. Take a look at the bottom of the page and you'll see that at least one point of view says the following. of clay. If your four corner garment is sitting in a in a drawer according to this position, it has to have you don't have to wear it to be responsible. That's the difference between and gavra. In other words, if it's a if it's an obligation on the object, then no matter where the object is and no matter what it's doing, I have to put sites on it. If on the other hand, it's a kovat gavra, then I only would be responsible when I put them on. And basically there's a debate clearly this is one position. The major debate according from to Tashkanazic tradition is decided that it's avat and that you don't have to put seats if it's in the sitting in a container somewhere. Next, okay, we're getting now the issue of when when are you responsible to wear CC? If you're going to wear tiss when is it a mitzvah? I have a memory a personal memory of sitting next to my grandfather um one of my grandfathers my mother's father in in Schul and in Mariv and I never I was very young I don't remember how old I was and I never never dive in Mariv and when we got to the schmai took out my titi then he says no no he he was upset that people would see that I was doing the wrong thing. So it how do we know that it's only a daytime mitzvah? It comes from what? >> Exactly. You shall see it. You shall see it gives you the indication that it's only now. But here's the interesting. >> What? I'm sorry. What? >> Uh I'll take here. Here you go. Here you go. Here's here's the here's where it gets complicated. What's the hala? What's the hala? If I wear daytime diet garments during the day, so daytime garments during the day are kayavonsis. What if I wear daytime garments at night? What if I wear nighttime garments during the day? Right? In other words, is it a it'ssaver issue? We said it's a gather issue. We said it's on the person, but nonetheless, is there an is there an intimation as you say from that? It's the definition of the thing itself. And therefore, I I it depends on what the garment actually is and what it's used for. If it's used for daytime, then it requires seat. If it's not used for daytime, it's nighttime, maybe it doesn't. And you could wear it during the day without seat. So the answer is we become mockpit at both ends. If you wear daytime garments at night, you should wear it without a braha. If you wear nighttime garments during the day, you should wear it nonetheless without a braha. If you wear daytime during daytime, that's when you say a brah. But nonetheless, that covers what you're saying, which is thato seems to indicate that it's not just a classical kovasgra issue, but there's an element of there's an element of the definition of the clothing that determines now this gavra thing issue is something as I said that courses throughout Jewish tradition. For example, is fillin a kitzah or a gaver issue? Is it what's the mitzvah? Is the mitzvah just a half fill in or does the mitzvah when I put them on? So clearly that's a kovat gavra, right? But on the other hand, what are there are other things which are clearly not responsibilities on the person but rather a responsibility that the object either should exist or should be taken care of and those become is it or all right so that's this is a negative usually the argument is on a positive commandment but Here here the question is am is it that I am required to or is it that the [clears throat] the the getting rid of is itself the object is is what goes on and it's a kovatra really it's it's you are responsible you have a responsible to stay away from and not have it in your but that's but that as I said courses through I told you the last time I think that I was in his shear for three years. Um, two years actually. Uh, he often often in the Gomorrah would stop and say, "Is this a kovas or a kovas?" What he would say, you have to define it. You have to know whether it's a mitzvah incumbent on the object or a mitzvah incumbent upon you. What pra there's no there's no real na necessarily. There's no real difference. It's still obligated. You still have to do it. But the extent of the obligation would be different like putting titsus in a drawer. So you see if you hold that it's only then you don't have to put sitsus in a right. So that it has its it has its application the [snorts] the next who. All right. Who's who? Men, women, children, who has who has a mitzvah of tits? So what's the rule? >> Mitzvah, positive commandments, not negative, positive commandments that are ruled by time, women are exempt from that category of commandments. No, women are not required to observe them. Is this a mitzvah drama or not? What do you say? What what is the answer is? Yes. What what is the day? Right? In other words, it's dependent upon daytime. Whether it's daytime clothing or daytime observance, it's dependent on that. But I'll show you something very interesting. Take a look at the bottom of page four at the All right. Women and servants. It's not slaves. It's servants are pot right that is the statement of Rav Cairo. But if you look at the you know that the nose of Cairo has the bold print and Ravosha Isurus has the small print. What happened? It's very interesting what happened. Verboshulis was a a a well-known RV, a renowned rabbi in the Ashkanazi community and he decided that he wanted to write a compendium of Jewish law that he wanted to write a shanar basically and you know we we have to understand that these are revolutionary documents because originally oral law was supposed to be oral and and we've moved by by the Rambam to taking them step by step as written law But he heard that Revse Cairo was writing the Shanarak which means the set table. He said I don't have to duplicate. It's not necessary for me to write a compendium if the great Rivios of Cairo was writing. So what am I going to do? I'm going to write a comment, not a commentary. I'm going to write on every one of these alakot where it's appropriate what the Ashkanazic community does what how we actually observe and what did he what did he call it he called it the ma the tablecloth all right see the now has it now so look if you look at the bottom of the page you haveim whenever you see that in the means We're moving now to Reosha. And he says it in spite of the fact that they're not obligated. If women decide that they want to wearis, they're not prohibited from doing that. They may and it's becomes a mitzvah which you're not obligated to. has a status of of that kind of mitzvah. But then he goes on like all others he says in every mitzvah that's that women are excluded from they have the right to do it. However, he says so he interesting enough. All right. Um the the he says it will look if women wear it, it'll look like they're str not strange. Uh means to sort of to to to be arrogant, right? To be arrogant. So he says in our community that's how it will be interpreted and it and should women should not wear sites. Now that's a f this is a fascinating development because what if society changes and it's no longer seen as and there are murmurings I mean there are there there are girls in in uh schools in in New York uh particularly um in in Riverdale I'm trying to think of the schools right what >> s right correct s um a number of girls wanted to wear fillin and it and fillin and it became a whole issue in the school whether they would be allowed to do it or not allowed to do it. They were allowed actually and that created its own stir in the community. All right. So, so it's interesting to to know that you know there's a struggle here. All right. Let's go on. Well, yeah. One last question now. I'll >> say to make a >> Okay. So, >> you don't have to. >> Right. Correct. But you're right. But but those mitzvah, why is this mitzvah different than that? You're right. Good question. First of all, you have to you have to be careful because many of the mitzvot that women do that seem to be they are required to do. Why? For example, um shabas not the negative but sham shabas. So what does the gamarra say? Everyone who is obligated in Zohar, which is not a timebound mitzvah because you're supposed to remember Shabas not only on Shabas but every day. Everyone who's obligated in Zohar is also obligated in Shamore and therefore if women want to make Kdish at home it's certainly appropriate and allowed the question is can they fulfill the responsibility of men? I don't want to get into that whole discussion but the point is there are those mitzvot eating matzah Eating matzah on pes is a mitzvah. It's certainly a timebound mitzvah and yet women are obligated to do that because and this is a phrase that's used often for this particular phenomenon gam right the origin of this mitzvah is something was miraculous and they also experienced it. So they have so it it's incumbent upon them as well. >> I'm sorry. >> Uh again is a mitzvah is not a requirement right now. Why? Why that's not considered because a suka represents the ananak why that's not considered a mitzvah so that it's a whole discussion but no but but very often if you here in Israel you have people who have half mer suka right where you where portion of your mere pestet is not blocked by the overhang and very often what what they'll do if is they'll say okay the men will sit there and the women will sit there so it's the responsibility they're not incumbent it's not incumbent upon them the certainly if they want to that that okay next >> does the motivation for the observance come into play >> does a motivation for the observance come into play the answer is yes and and but you can't legislate easily based upon intent can't because you know who's going to dis we're let see one of the things that's very interesting uh writing a book now about the cycle of the year and one of the questions that I ask is when it comes to like shabas why is it that the negative commandments are so clearly defined in kaza but the positive commandments much less so in other words kdish um having a meal right the filling it with appropriate atmosphere that's personal. But the negative ones can't be you can't do that by intent because if you do that by intent person will say yeah I'm not I I I'm going to do this even though I I shouldn't because I intended for the right reason. All right. So, and and what you do, see what happens is, and this is very interesting, think about it. The fact that there are uniform requirements basically on Shabbat in terms of the negative requirements makes the observance of Shabbat consistent universally. Meaning what? that in spite of the fact that we have different customs and we if you walk into a community anywhere in the world and it's a an observant community, this is the way you observe Shabbat. And the fact I've told you this, the fact that that's so is miraculous. The fact that we've held on to that and that the hala has maintained our identity and we've maintained the hala is really something extraordinary. Okay. Next method. Okay, here now here uh we've got the method meaning what is the intent of the mitzvah and how does it take place? So the intent of the mitzvah is seeing that you're going to what? You're going to remember all the commandments. How what why is seeing the sitsis going to remind me you know make me think of all the commandments and and and it says mitzvah this is a quote from the garis is like equivalent to all the commandments in other words it's a it's very very important so how is it going to remind me so you find two different planes here two different um areas of of answer. The first one is there are symbols within within theote that if you know them and are aware of them, they will remind you of mitzvot. All right? But they're this is something that not everybody's aware of. But for example, if you take a look and I'm not a usually not a big fan of gumatria, but this is this is what is brought by Rashi. Minan gamatria shows the matri of the word is 600im eightim. Why? because every every um everyone has four but they're really two doubled over right and five five knots on each on each friends that what does that bring you 613 so that's that's why will remind you next I'm reading down at the bottom of page five >> [snorts] >> You should remember, you should wear all day because it will make you remember the Torah all day. Why? He says, and here this is, I think, a little easier to see. the there are five five knots. It's not the part he doesn't use it for that. He says five knots are themselves symbolic of Torah and four corners everywhere. God is everywhere. Okay. So that that is one direction by which the commentaries understand the methodology of what what the citists do in terms of its intent. Its intent is to make you remember the mitzvah and one way of looking at it is through the matri is through the knots is through the but there's another way another aspect of that are very important and if you turn to page six I'm going to tell you a story that the garamarus tells but I I left most of it out you you'll soon see why. All right. So what happened and I I call this insurance. Why the mitzvah? There was a man who was very very pontilious. Right. When it came to observing the mitzvah of Shinotellis Bisara. He heard that there was a a harlot, a prostitute somewhere old distant lands who was so exceptional that she took 400 400 pieces of silver for what she did. He says, "So he said, "Oh my, oh my, this is this is person." What of gold? That's Thank you. Thank you. Correct. Correct. Correct. 400. Correct. 400 pieces of gold. Zhuven. Zahu. Thank you very much. All right. I uh I I'm maligned her uh inappropriately. All right. So the Gomorrah then goes on to tell a whole story which I cut out. All right. which is he he goes there and and she has like a number of beds and each bed you're on you're doing this it's whatever and each and and he goes to the last moment he is sitting on the top bed and he's not wearing clothes and she's not wearing clothes when all of a sudden what happens the came and slapped him in the face. All right. He said, "I can't do this." Now, what does it mean nish that it slapped him in the face? I as a rabbi and I can tell you many of my colleagues have heard stories about people who come and tell us, you know, I was about to do X, but when I realized that I was wearing sit, I couldn't do it. I wouldn't do it. And that's the second direction. The second direction is the very existence of a garment that is a of a religious nature which you're wearing on a regular consistent basis that reminds you you know what what it's all about that reminds you to stay on the straight and narrow and again and again I as I said it's not just a story in the Gora I have people have said to me and to my co I was going to do that but I was wearing sometimes it's the amaka but more often it's the sit seat of Yoseph. >> Right. Right. Correct. The case where where Yoseph >> does was was tempted and didn't didn't act. All right. Well, yes. Last comment. >> They should do with But they can't feel at that moment off whatever it is and they end up becom >> okay. All right. >> Okay. This is a >> No, no, no, no. You're you're talking about a reality. You're talking I reality which is that every object that's supposed to make us do something on a regular basis eventually becomes kind of wrote unless we it becomes a particular moment at a particular time and the question you're asking which is if I'm going to do this should I take off my titus that's no that's not the answer that's not the answer the answer is keep on your titis and don't do it Right. But uh but very often people will say, you know, if I'm wearing a yamaka, can I I can't? And the answer is, yeah, you're right. People are going to look at it. They're going to say, you shouldn't be doing this, so you shouldn't be doing it. Yes. Uh all right. Go ahead. >> Oh, what? Where it sits is inside and where it sits is outside. Right. >> There. Okay. Okay, thank you. Um, many men, including yours personally, wear their titsis inside, >> right? As opposed to my sons, two of them, who wear the titsis outside. So, >> what? >> No, no, no. >> Israel. >> No, it's not American in Israel. It's it's even in an America, it's dependent upon where they are. The answer is that those who wear it outside are most clearly fulfilling the mitzvah of those who wear it inside are basically saying this is a personal mitzvah and it and it the awareness that I have it is supposed to be my own. I shouldn't I don't necessarily have to announce it to the outside world. But my my wife keeps arguing with me and says I should start wearing them outside. But anyway, that's um [laughter] All right. Okay. So, next. All right. So, so that but that's an important piece of all this, isn't it? The insurance that sits create the insurance that other aspects of Judaism create, which is if I'm going to I can't do this if can't do this if I'm wearing scissors. I can't do this if right. So, therefore, it creates it keeps you on the straight and narrow. Now, next. All right. Is very interesting. What does it say in the Torah? It says you should have pat on your There should be a at least one thread of blue. All right. So, what what happened over time? What happened over time is we lost the knowledge of what exactly that blue is and how to create it. Now let the Gomorrah actually describe listen to what it the Gammorra says. It's at the top. It's uh uh I don't think you have it on your page. You may um on page six in mine. Tanya I think I wrote it afterwards. Why is different from any other color? Because is a color that is similar to the sea. And the sea is similar to the heavens. And the heavens are similar to God's throne. And therefore is significant because it reminds us of those things. But the Torah doesn't say exactly in a sense this is a in other words why why is necessary? Now we'll see. So let's first talk about the the the actual physicality. What happened was we lost. We lost. We didn't we weren't able to define what teles was and we weren't able to define how to create it. In the n late 1880s, the Radi Radisioner Rebi, the founder of that particular group of Rabbam felt that he was going to find out what Teles was. had he traveled extensively, had he researched extensively and he came to the conclusion that the kles is something that is produced by a fish called the cuddlefish. I'm not sure what a cuddlefish is, but all right. And therefore, he said that to all of his adherence, we're wearing this on our sit. were putting in the telet that that I say is comes from the cuttlefish. However, it was scientifically debunked because they began to realize that the only reason that product was blue was not because of the cuttlefish. It was because of how you were treating it, what you were doing to it. In other words, it wasn't inherently Fast forward to today and there was another actually again decades before us Rabbit Herzog begins to do what finally comes to fruition in our time and that is real research into what could possibly be the teles. Now the Gomorrah tells us that it comes from the kila zone. The problem is we don't know what ailah zone is right. So, so therefore research has developed based upon tabutic literature based upon the fact that that this particular um type of snail was used in dying. We found archaeological evidence. The conclusion came that a certain category of d of snails let me just look at the whole category again the murex family all right certain category of snails have a subcategory which is called and I'm not sure I'm pronouncing it the right way um hexoplelex truncolus All right. So apparently the hexoplas tranullus according to the research of many today is the kila zone of the garam and therefore there are num many many people there therefore those people who felt this was correct began to produce began to sell teles and there are many within our community who wear tles today there are those who Don't I don't so far but I might [laughter] all right in other words it's it's not everyone agrees that this is not everyone agrees but very someone like our hersel shar for example in in the yeshiva university who's considered now the pretty much the postake for yeshiva university he wears talis all right so it's it's certainly gained a a good deal of acceptance but not it has not gained ained total acceptance universal. Okay. And there and you see if the argument that they do it's based on talmutic description, archaeological evidence, historical records, chemical analysis, geographic correspondence. In other words, they they base it on real real evidence and uh and yeah, I went to visit them, >> right? >> And every those who know anything about chemistry, any chemical has a chemical signature that can be measured by something called NMR spectrum. By the way, for the machine >> righted by the value was 63. >> All right. So I'm going to repeat that because it's it's it's worthy of repetition. All right. And that is uh the some the evidence is additional evidence is apparently that if you uh when they do the chemical analysis and they isolate the the actual definition the as you say the nano whatever uh it is the the the um the number that is given to this particular cell that to the product of this particular snail is 613. All right. Now, uh now I'd like you just to look at we're sort of going to round things out by taking a look at at an example of how a good approaches a particular technical law which has no reason given in the Torah. But we're allowed to struggle and try to find and in this case it's Rafelic and I'll just read with you. Take a look. Rafelic basically is saying that the combination of the white and blue threads is a very important combination in scientific inquir inquiry. The physical sciences etc. lend themselves to mathematical pre precision. This is the RV speaking by the way. He people don't know he he someone once came in to the bus and said, "Oh, you know, I I saw the I I hear the RV uses a thesaurus when he writes." And the next person said, "Yes, the rv corrects the thesaurus." All right. All right. You you just you he really is a perfect example of of merging worlds together and maintaining one's equilibrium. It is when the focus of the inquiry changes to man's psyche that abstract varities and that act and and aptitude and uncertainty intrude. The universe will yield its secrets to the or organized scientific pursuit but the one thread of pertains to the spiritual realm where man is humbled by the mystery of existence. So in in terms of our lives and in terms of our experience, there are aspects of in in terms of let's take it differently because it's going to be in terms of scientific inquiry that's really that level. What he's saying is there's the white and the blue. There are aspects where you're going to be able to find answers and there are at where you won't. He then says in our personal lives we have all had periods even even of an extended nature which are rational planned and predictable where we feel we have hold on events at other times mystery and puzzlement intervened dislocating the pattern of our lives and frustrating our planning I I don't think that needs any explanation obviously I Rabbi Lamb um speaking to a group of speaking to a group of rabbis to be of which I was one in the group said any any any convers philosophical conversation you ever have with any of your congregants will eventually b come down to one thing sadic vlo why do good things happen to bad people and why do bad things happen to good people in other words divine find justice and we're all bothered by it. We all find it inexplicable and that's what the rub is saying. The rub is saying there are going to be aspects in your personal life where it's going to make sense and there are going to be aspects in your personal life where it's not going to make sense. And that's why we have both colors. And then finally, he says something that we've stressed a lot. If Jewish history operated solely with white, we would not be fighting for Israel today. From the standpoint of reason and logistics, our efforts against imponderable odds are insane. All right. Now, that we've we've spoken about this. The fact is the fact that you and I are sitting here is is against every rule, every societal and historical rule that exists. It just shouldn't have happened. Only people sustained by te could be motivated to constitute a state after 2,000 years of exile. Nations governed only by wakas incredulously and derisively derisively. U the fact, you know, he's he's not talking about he he's not alive now, but this certainly rings true today. They're mocking us a lot. The garment of Jewish life will yet possess both blue and white and our historical yearnings and sacrifices will be vindicated. There will come a time he says when the merging of blue and white will exist and that is yamos mashiach. So it's a very beautiful way of thinking about the sitote as the white and the blue of certainty and uncertainty. Okay. Yeah. Well, >> flag of Ami Israel, blue and white. Correct. Correct. Comes from them. All right. All right. We're going to stop there. Um, we had an opportunity to view a mitzvah and its parameters. Uh, we'll go on from there. All right. Be well.