Back in the day (1993?), before we discovered the luxurious Saxony Hotel, we gathered as a family for Pesach in Miami Beach, with Rena & Norman’s house as our home base.
The exact year doesn’t matter. What happened in Rena & Norman’s house is what matters. As per usual, we were a large group and storage space for food was an issue. There was a secondary fridge in the pantry filled to the max along with an overloaded door. Because it was so heavy, the door wouldn’t stay closed – something we only discovered on Yom Tov. There was no easy fix and nobody could figure out what to do.
Enter Grandpa.
He stood there for a few moments, thought it through and came up with a solution: a length of string and a bottle of Windex. He tied the string to the door handle, and ran it up and over the fridge with the bottle of Windex acting as a counterweight behind the fridge. Now, anyone could open the door, and the Windex would ensure the door would close and stay sealed. It was a simple approach to a complex Yom Tov problem that nobody else could see, and he saved the day.
That is Grandpa’s essence – distilling complicated issues to their core, remaining calm and viewing it all through a halachic perspective.
Rabbi Zvi Sobolofsky expounds upon this concept of how to view the world around us when he talks about the bigdei kehuna. The imagery of the Kohen Gadol wearing the bigdei kehuna is the model of a holy, exalted individual. Adorning his head is the tzitz which describes the essence of the role of the Kohen Gadol, as carved into this golden ornament are the words קדוש לה' - Holy for Hashem. Although the actual tzitz is only worn by the Kohen Gadol, what the tzitz symbolizes is significant for everyone.
There are several aspects of the tzitz that are strikingly similar to two mitzvos that are performed daily. The very name tzitz is related to the word tzitzis. Many interpret the word tzitz as being derived from the word describing a thread, referring to the blue thread that was connected to the golden plate of the tzitz. Not only in name are the tzitz and tzitzis related, but the blue colored string of both connect these two mitzvos as well.
Another mitzva that is similar to the tzitz is the mitzva of tefillin. The tzitz is worn on the head of the Kohen Gadol, and according to many opinions it is worn in precisely the same place that the tefillin shel rosh is placed. Chazal discuss the technical difficulty of how the Kohen Gadol was able to wear both the tzitz and the tefillin shel rosh simultaneously, and they conclude that in fact there was sufficient room for both. On both the tzitz and the tefillin shel rosh, a name of Hashem is present. On the tzitz the words "קדוש לה'" appeared, and the letter ש", which represents one of the names of Hashem, is carved on the tefillin, highlighting the similarity between these mitzvos. Chazal derive from this connection that one who wears tefillin must act in a way similar to the Kohen Gadol who is adorned with the tzitz. Concerning the tzitz the Torah says "והיה על מצחו תמיד" - "he always wears it on his forehead." Chazal observe that obviously there are times when the tzitz is not actually worn, so what does it mean that it is always worn? Chazal explain that the halcha requires that when the tzitz is worn, the Kohen Gadol must be cognizant of it and cannot be involved in thoughts that are antithetical to the sanctity of the tzitz. This halacha extends to tefillin and therefore when tefillin are worn one must be careful to retain the proper focus on thoughts that are appropriate for the holiness of tefillin.
What is the underlying message which the mitzvos of the tzitz, tzitzis, and tefillin are coming to teach us? There is one theme that permeates all three of these mitzvos. There is a question whether the tzitz was worn in exactly the same place as the tefillin or slightly below. According to both opinions it was situated either directly between the eyes or slightly below above. Although the Halacha is clear that tefillin are worn higher than eye level, the Torah describes tefillin as being situated "בין עיניך" - "between your eyes." Clearly, the tzitz and the tefillin are connected to the sense of sight. The very names for these mitzvos emphasize the significance of seeing. The word tzitz is related to tzitzis not only concerning the common blue thread but also the word tzitzis is related to the word "להציץ" - "to see." Rashi (Bamidbar 15:38) quotes two meanings of the word tzitzis - a thread and seeing. Tefillin shel rosh are referred to in the Torah as "טוטפות". Rashi (Shemos 13:16) interprets טוטפות as similar to a word describing speech. Rashi observes that when one sees the tefillin shel rosh being worn one speaks about the miracles of yetzias Mitzrayim described in its parshiyos. Chazal interpret the passuk (Devarim 28:10), "וראו כל־עַמי הארץ כי שם ה׳ נקרא עליך ויראו ממך" - "the nations of the world will see the name of Hashem upon you and fear you" - as referring to tefillin shel rosh which is visible to all. The mitzva of tzitzis is linked to sight as the purpose of tzitzis is "וראתם אותו וזכרתם את כל מצות ה׳" - "You should see it and remember all the commandments of Hashem" (Bamidbar 15:39).
These three mitzvos teach us how to look at the world. We can observe things in a way that distances us from Hashem, but we can also decide to look at everything around us as an opportunity to help us in our Avodas Hashem. We can strive to be 'קדוש לה like the Kohen Gadol. We can place these words on our eyes and have them govern everything we see. We can look at our tzitzis and have them guide us in the challenge of, "ולא תתורו אחרי לבבכם ואחרי עיניכם". We can be inspired by the tefillin we wear and the tefillin worn by others and see the letter "ש" that represents Hashem's name. We can see the tefillin and choose to remember the truths contained inside them and live our lives of sanctity according to those lessons.
This is Grandpa in a nutshell. Even when dealing with something as innocuous as a refrigerator door on Yom Tov, he was able to provide a lifelong lesson on how to approach everything around us through the prism of practicality and Avodas Hashem.
May we all merit to view the world in a similar way and may Grandpa continue doing so עד מאה ועשרים שנה!