What are the connotations of "al Azenecha"?
Rashi: It means,' ... in addition to your other utensils'.
Ramban, Rashbam, Targum Onkelos and Targum Yonasan: With reference to a soldier it means 'in addition to your weapons'.
Kesuvos 5a: We read "Azenecha" like 'Oznecha' (your ears), to teach us to stick one's finger 1 into one's ears 2 if he hears something improper (such as Lashon ha'Ra 3 - Charedim Lo Sa'aseh 3:3 [obscene speech - Ba'al ha'Turim). 4
Kli Yakar: Which resembles a peg.
Oznayim la'Torah and Torah Temimah, note 65: It is most appropriate, for the Torah, after warning against speaking Lashon ha'Ra, to add a warning against hearing it.
Refer also to Bamidbar 26:16:1:2.
K'li Yakar: Which the Torah is comparing to covering excrement.
"Vechisisa es Tze'asecha". How will we reconcile the current Pasuk, which requires covering, with the previous Pasuk, which does not?
B'rachos, 58a: Whereas the current Pasuk is speaking about 'Gedolim' (feces), Pasuk 13 is speaking about 'Ketanim' (urine), which does not need to be covered - since it is absorbed in the ground. 1
See Oznayim la'Torah, DH 've'Yased' #1 and Torah Temimah, note 61.
What are the implications of "Vechisisa es Tze'asecha"?
B'rachos, 25b: It implies that the obligation is confined to covering the Tzo'ah, and that consequently, one is permitted to recite the Sh'ma, even though it is covered with a sheet of glass and it is visible. 1
This suggests that what renders Tzo'ah disgusting is its repugnant odor, and not seeing it.
Bearing in mind that, based on the Pasuk in Tehilim, 78: "Lechem Abirim Achl Ish", the Manna was absorbed in their limbs and they did not need to defacate, how did this Pasuk apply in the desert?
Yoma, 75b: It applied after they complained "ve'Nafsheinu Katzah ba'Lechem ha'Kelokel", 1 when Hashem declared that they would be like angels (who do not need to defacate); but now let them walk three Parrrsa'os.
See Beha'aloscha Bamidbar, 21:5.
Since excrement is not Tamei, why does it need to be covered?
Ramban #1 (on Pasuk 11): Refer to 23:11:2:2*.
Ramban #2: Because one is forbidden to see it wilst one Davens and whilst one's mind is focused on Hashem, since seeing things that are disgusting disrupts one's concentration and tarnishes the Soul. 1
And because it is not Kavod Shamayim to see things that are disgusting whilst Davening to Hashem or whilst reciting Berachos.
Why does the Torah insert the (otherwise superfluous) word "Veshavta Vechisisa es Tze'asecha'?
Oznayim la'Torah #1 (based on the Rambam, Hilchos Melachiom, 6:9): To teach us that it is not sufficent to defacate on the ground and to dig earth and cover it, but to dig a hole into which one defacates and to dig (again) earth with which to fill the hole. 1
Oznayim la'Torah #2: To hint that, on Shabbos, when digging a hole in the field it is Asur mi'd'Oraysa, one needs to return and cover the excrement after Shabbos. 2
Sifri: To teach us that one should not defacate with one's bck towards the camp. 3
What is a Yased?
Targum Onkelos: It is a spade (or a peg).
Rosh: It is a conviction as strong as a peg, that when you are orderred to serve idolatry, you will refuse. "ve'Shavta ve'Chisicha es Tze'asecha" ? 'You will return to Hashem, and cover (atone for) all idolatry that Yisrael ever served'.
When does this Mitzvah apply?
Sifsei Chachamim (in Pasuk 13, commenting on Rashi): It only applied before Aharon died, since "mi'Chutz la'Machaneh" refers to outside the cloud, and the cloud departed after Aharon died. 1 And the Pesukim are written in the wrong order (since the Mitzvah is written after it no longer applied).
Sefer ha'Mitzvos (Asei 192 & 193), SeMaG (Asei 119): The Mitzvos (SeMaG ? Mitzvah) of having a place for eliminating and a Kli to dig and cover excrement apply [for all generations] to a camp that goes to war. 2
Sefer Charedim (Asei Perek 1; 40, 41, based on R. Yonah): "Vehayah Machanecha Kodesh" (and therefore the Mitzvos of 'Yad' and 'Yased') apply wherever we engage in or think about Torah, or Daven, and to an army camp at all times.
Sefer Charedim (Asei Perek 1; 40 & 41, based on Rashbatz): The Mitzvos of 'Yad' and 'Yased' apply everywhere; the Torah teaches us hat they apply even to an army camp (This is implied also by Rashi - in Shabbos 150a. 3
Teshuvos Rav Elyashiv (1:47): The Yerushalmi (Eruvin 5:1) holds that it applied also to Machaneh Yisrael in the desert. 4
This is astounding, since the Cloud returned in the merit of Moshe (Ta'anis 9a)! And it says that after Moshe died, the cloud departed permanently, yet all those who count the Mitzvos count this as a Mitzvah for all generations! (PF)
Also Rashi implies that it is in a camp that goes to war, for he explained "Azenecha", e.g. your weapons. However, one could say otherwise (refer to 23:14:151:4). (PF)
Rashi there discussed only "Vehayah Machanecha Kadosh". Charedim assumes that the same applies to the Mitzvos of Yad and Yased, for they were written together. However, others disagree (refer to 23:15:2:2:3 & 5). (PF).
In connection with the food that they purchased from Nochri merchants - since the Manna was absorbed in their limbs and was not subject to defacation. See Oznayim la'Torah, DH 'Vechisisa es Tze'asecha'.
