An Update And More On Hiddur Mitzvah

Last week we mentioned what appears to be the opinion of Tosfos and Rambam that hiddur mitzvah isn’t a din in the cheftzah of the mitzvah, rather it is measured by the appearance of the object.  This idea is challenged by the Chelkas Yoav from the Gemorah in Sukkah (11b) that there is hiddur mitzvah to tie together the lulav with the other species.  The אגד, the tie isn’t seen for it is covered in the person’s hand, so why is it considered hiddur?  The Avnei Nezer (Orach Chayim 433) answers that there are two forms, two denim in hiddur mitvah.  There is hiddur that enhances, beautifies and adorns the object.  That hiddur only applies to that which is seen.  However, there is another kind of hiddur.  That is an enhancement in the מעשה מצוה.  By adding the tie, it helps grasp together all the species which facilitates a better לקיחה.  Based upon this principle we understand why this tie has denim, halachos attached to it.  Rashi Sukkah (33b) holds it must be a real knot and the Shulchan Aruch (651:1) rules one must have a knot on top of another, not a bow in this tie for we find in the laws of shabbas that it’s not defined as a knot.  Asks the Chasam Sofer (Sukkah 36a) why is there a need to have a halachik kesher, what ever looks nice should suffice?  However, based upon the Avnei Nezer we understand that this isn’t a “look nice” tie, it’s a halachik tie, one that serves to make it a better lekecha and that is accomplished only via a tie bound by law.

The Torah Temimah wants to infer from the Gemorah that doesn’t mention שרטוט as one of the means of hiddur, that it’s a הללמ"מ  and not a halacha of hiddur.

The Gemorah in Shabbas (133b) has two derashos on the word ואנוהו if it means התנאה לפניו במצות or הוי דומה לו מה הוא חנון וכו'.  Rabbi Sacks (R.Y. Landers) liked to say (at least in his שיחה,) that the two derashos aren’t arguing, one is built on the other.  The yesod of hiddur mitzvah isn’t just to enhance the cheftza.  As Rashi says in Yoma (70a) it’s שטרח להתנאות במצוהתפארת בעליה , its an enhancement of the gavra, the person demonstrates his attachment to Hashem by going above and beyond the call of duty.  That’s the drasha of hiddur.  Abba Shaul comes to add that its not just true in fulfillment of mitzvot, but it’s a mandate for daily life.

After writing this, I found much of this elucidation written (in English) by Rav Sacks here. 

The question is why hiddur mitzvah, learnt from זה קלי ואנוהו spelled out in az yashir?  Why is this the time and place to teach such a law?  See a nice peshat here, reminiscent of what we wrote from Rav Chaim Shmulevetz here. 

The actual verse itself needs explanation.  Why switch from קלי to אלקי אבי?  And why switch from ואנוהו to ארוממנו?  The Malbim explains first they said this is my God, the God that I can see and grasp through open miracles, ואנוהו, and I can make for Him a house, a tangible Beis Hamikdash.  He will dwell among us.  However, אלקי אבי, when there were no open miracles, then  ארוממנו, it is a God that is beyond grasp, he is מרומם, above us.