Parshat Mishpatim
Rabbi Jablinowitz
Among the many mitzvoth in this week’s parsha, we find a repetition of the mitzvah of Shabbos. We read (Chapter 23, Pasuk 12), Sheshes Yamim Ta’aseh Ma’asecha U’Vayom HaShvi’i Tishbos L’ma’an Yanuach Shorchah V’Chamorcha etc. Rashi comments that Shabbos is repeated in order to teach that even in a Shemittah year the mitzvah of Shabbos is maintained. The Sfas Emes learns that Shabbos is repeated to teach a different point. The very next pasuk teaches, U’vchol Asher Amarti Aleichem Tishameiru. We learn from here, says the Sfas Emes, that anyone who keeps Shabbos is considered as if he keeps all the mitzvos of the Torah. (See the Rambam in Hilchos Shabbos, Chapter 30, Halacha 15).
What does it mean that one who keeps Shabbos is considered as if he keeps all the mitzvos?
The Ohr HaChayim Hakadosh on the words U’vhcol Asher Amarti Aleichem Tishameiru teaches that the reason the pasuk says U’vchol and not Kol, is because the Torah is telling us that Shmirah will come to us with the keeping of all the mitzvoth of the Torah. This is because Chazal teach us (Makkos 23B) that the 248 positive commands correspond to the 248 limbs of the body and the 365 negative commands correspond to the 365 sinews in the body. This is because when one follows the mitzvos he is essentially safeguarding his physical body. Therefore, the Torah is teaching us in this pasuk that one needs to keep all the mitzvoth, U’vchol, in order to be safeguarded, Tishameiru. If he picks and chooses to keep some mitzvos and not others, some of his limbs will not be protected.
It is in this vein that the Sfas Emes explains that when one keeps Shabbos it’s as if he kept all the mitzvos. Just as all the mitzvos collectively safeguard the individual, Shabbos itself protects a person. The entire being of a person is protected with the mitzvah of Shabbos. No part of him is excluded from protection.
This is why in the mitzvah of Shabbos the Torah includes the prohibition of working one’s animals, L’ma’an Yanuach Shorcha V’Chamorcha. Shabbos is a protection of one’s entire being; even the animal part of man is affected by Shabbos. The Torah teaches that one’s “animal” nature rests on Shabbos. Man is given a Neshamah Yeseirah so that on Shabbos his physical activities are imbibed with a Kedushah. This is an illustration of the point that by keeping Shabbos there is a protection of the entire entity of a person.
Rav Tzadok learns the words L’ma’an Yanuach Shorcha V’Chamorcha in a different manner. He explains that the animals of a Jew have an inherent Kedushah as a result of being owned by a Jew. This is because one’s possessions are an extension of the person himself. This idea is expressed in a number of areas. The mitzvah of Bechor states that the first born of one’s animals are inherently Kodesh and must be given to the Kohen. It is automatic and not dependent on the separation or declaration of the owner. Similarly by Ma’aser Behemah the tenth animal that goes through the pen is automatically Kodesh, even without a declaration by the owner (see Bechoros 59A). And the most famous illustration is the donkey of Rabbi Pinchas Ben Yair who wouldn’t eat food which was Tevel (Chulin 7B) until Ma’ser was separated.
This is why the Torah prohibits one’s animals from working on Shabbos. Rav Tzadok agrees with the Sfas Emes that when keeping Shabbos one’s entire essence is infused with Kedushah and protection. But not only does it extend to one’s more animalistic nature, it extends to one’s animals as well. The animals of a Jew are infused with a Kedushah that prohibits even them from doing work on Shabbos. Since one’s possessions are considered to be an extension of the individual, when the holiness of Shabbos protects the entire body of a person, it includes the animals he owns as well.
Good Shabbos
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