Tzitzis as a Reminder of What We Want to Do

Full Summary

The shiur begins with a fundamental question: how can tzitzis serve as an effective reminder for mitzvah (מצוה) observance when explicit warnings (like health warnings on cigarettes) fail to deter people? The speaker also addresses several classic questions about tzitzis: How can multiple mitzvos each be "equal to all the mitzvos"? Why is there no obligation to wear tzitzis if it's so important? How does the Ramban (רמב"ן)'s critique of Rashi (רש"י)'s gematria work? The analysis begins with Rashi's explanation in Parshas Noach about Shem and Yefes covering their father. Rashi notes that Shem took the initiative ("vayikach" in singular), and therefore his descendants merited tzitzis, while Yefes' descendants only merited burial once. This seems disproportionate - why should slightly more initiative yield such different eternal rewards? The key insight comes from understanding the Mishnah (משנה)'s teaching that "one whose actions exceed his wisdom, his wisdom endures." The speaker explains that intellectual knowledge alone doesn't change behavior - we all know smoking is dangerous, yet people still smoke. Knowledge must be internalized through action to become real and effective. This is why those more connected to their physicality (like women with binah yeseirah, or Yissachar) can better internalize and feel the nuances of truth. Shem's distinction wasn't just being faster - he wanted to do what was right because it was right. There was no internal resistance. Yefes knew it was right but had to overcome resistance. Shem represents someone whose body is subjugated to doing what's correct - he has "nis'ametz" (enthusiasm) for righteousness. This explains tzitzis' effectiveness: it doesn't remind us what we must do (which we already know), but what we want to do. Since tzitzis is not obligatory - one can avoid it by not wearing four-cornered garments or by rounding corners - wearing it demonstrates desire, not compulsion. The voluntary nature is crucial: if mandated, tzitzis would only remind us of obligation, not desire. The Ramban's question about the gematria actually supports this understanding. We voluntarily add extra knots beyond the Torah (תורה) requirement specifically to create the numerical reminder of 613. This demonstrates our active choice to make tzitzis into a reminder system. Regarding "shekula tzitzis k'neged kol hamitzvos" (tzitzis equals all mitzvos), this doesn't mean equal importance (which would conflict with similar statements about Shabbos (שבת)), but rather that tzitzis affects all mitzvos. It transforms our relationship with all commandments from obligation to desire. The prevention of improper thoughts ("lo sasuru acharei levavchem v'acharei eineichem") works through this mechanism. Rashi explains the sequence as eye sees, heart desires, body acts. But the Torah reverses the order - "heart and eyes" - indicating that we see what we want to see. When tzitzis reminds us that we truly want to do what's right, we won't seek out forbidden sights or thoughts. The shiur concludes that tzitzis works specifically for the Jewish people because, fundamentally, Jews want to do what's right. The mitzvah succeeds not through mystical power but through psychological truth - effective reminders work for desired behaviors, not merely known obligations. This transforms all mitzvah performance from grudging compliance to enthusiastic participation.