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How can tzitzis effectively remind us to keep mitzvos when explicit warnings (like on cigarettes) fail to change behavior? The shiur develops that tzitzis works because it reminds us what we want to do, not what we must do. Since wearing tzitzis is voluntary, it demonstrates desire rather than obligation, transforming our relationship with all mitzvos from compliance to enthusiasm.
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?
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Parshas Noach, Rashi on covering Noach; Parshas Tzitzis
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