Parshas Va’eschanan contains the mitzvah of reciting the Shema morning and evening.
Question #1: Parshas Tzitzis and Shema
“Why is parshas tzitzis included in our daily recital of kerias Shema?”
Question #2: Mitzvos in Parshas Tzitzis
“How does parshas tzitzis remind us of all the mitzvos?”
Question #3: Women and Parshas Tzitzis
“Must women say parshas tzitzis daily?”
Answer
The very end of parshas Shelach, the maftir reading of the parsha, is usually called parshas tzitzis, which constitutes the last of the three paragraphs of the Shema. This section discusses the mitzvah of tzitzis; while doing so, the Torah notes that the mitzvah of tzitzis reminds us to keep all of Hashem’s mitzvos, and not to be swayed by “our hearts” and “our eyes” from fulfilling Hashem’s Will. The Gemara, itself, records an instance when someone was dissuaded from violating a serious prohibition of the Torah by his tzitzis (Menachos 44a). In this context, it is interesting to note a custom attributed to the Ariza”l of kissing the tzitzis when one recites the words acharei levav’chem ve’acharei eineichem.
(Some authorities raise an interesting question: Assuming that our forefathers observed the mitzvos before the Jewish people were commanded, how could Yehudah have been successfully tempted by Tamar – was he not wearing tzitzis? Rav Shelomoh Kluger, who raises this question, answers that Yehudah was indeed not doing anything sinful, since this act fulfilled the concept of yibum [Shu”t Ha’elef Lecha Shlomo, Even Ha’ezer #82].)
Tzitzis when not davening or not in shul
The Semag (Rav Moshe of Coucy, one of the baalei Tosafos, who wrote an extensive halachic work based on the 613 mitzvos) notes that the importance of remembering the message of the tzitzis is not primarily when davening, but during the workday, when we are exposed to all sorts of foreign influences – then, we need to remember our special relationship with Hashem.
Why is this part of the Shema?
What is special about parshas tzitzis that merited its inclusion in our daily recital of Shema? We easily see from the words of the first chapter of the Shema why this paragraph became part of a daily mitzvah. The first chapter of the Shema includes not only the most important credo of the Jew, the pasuk that begins Shema Yisroel, but also includes many important messages. One of them is that the words of the Torah are to be performed and studied when we wake up and when we go to sleep, thus teaching that there is a daily mitzvah to recite the Shema.
The second paragraph of the Shema, Vehayah im shamo’a, also includes most of the important themes that are in the first paragraph, so we can readily understand why this was made part of the daily recital of Shema. However, this does not explain why we should also recite the parshas tzitzis every morning and evening.
The Rambam (Hilchos Kerias Shema 1:2) explains that the reason we include parshas tzitzis in our daily reading of Shema is because it includes a commandment to observe all the mitzvos. A slightly variant approach predates the Rambam: The Talmud Yerushalmi (Berachos 1:5) explains that the three paragraphs of the Shema, together, include allusions to the entire aseres hadibros. Thus, all three paragraphs are necessary for us to be reminded daily of the Jewish people’s relationship and responsibility to Hashem.
All the mitzvos
The Torah teaches that looking at the tzitzis reminds us to keep all of Hashem’s mitzvos. How does looking at the tzitzis accomplish this? Rashi explains that the gematria of the word tzitzis is six hundred, and each of the tzitzis has eight threads and five knots, thus totaling the 613 mitzvos.
However, the Ramban takes issue with Rashi’s counting, noting that the word tzitzis is always spelled in the Torah tzadi, yud, tzadi, saf — without the second yud — which is a gematria of only 590, not 600, and therefore Rashi’s calculation comes up short. The Ramban also notes that not all tanna’im conclude that there must be eight strings in our tzitzis, and, furthermore, the requirement for five knots is not min haTorah. He concludes that the reminder of all the mitzvos is because of the techeiles thread, whose color reminds us of Heaven and our responsibilities to Hashem.
To resolve Rashi’s approach, the Semag explains that although the gematria of the word tzitzis is only 590, there is a midrash that states that although in the three iterations of the word tzitzis the second yud is not present, there is an extra lamid (whose numerical value is thirty) when the Torah states vehayah lachem letzitzis (it could have said simply vehayah lachem tzitzis); this lamid replaces the missing ten of each of the times the Torah records the word tzitzis. The midrash concludes with Rashi’s statement that there are eight threads and five knots to complete the number 613. Thus, Rashi’s source for his statement is a midrash of Chazal.
Order of Shema
Why do we recite the three paragraphs of Shema in the order that we do, first the passage beginning with the words Shema Yisroel, then the passage beginning with Vehayah im shamo’a and, finally, parshas tzitzis? The Mishnah (Berachos 13a) and Gemara (Berachos 14b) provide us with two explanations for our practice. The first reason is that the parsha of Shema Yisroel emphasizes that we are to accept the rule of Hashem, whereas the parsha of Vehaya im shamo’a mentions only the observance of mitzvos. Obviously, we must first recognize our connection to Hashem in order for us to realize the basis of our requirement to observe mitzvos. The parsha of Vehayah im shamo’a is recited prior to parshas tzitzis, because the mitzvos the second parsha emphasizes apply both by day and at night, whereas the third parsha emphasizes tzitzis, which is a mitzvah that applies only in the daytime. Nevertheless, we recite the parsha third also at night because it includes remembering the Exodus from Egypt. Including parshas tzitzis in the Shema recited at night fulfills the mitzvah of remembering the Exodus from Egypt also at night. Therefore, someone who davens maariv before nightfall should be careful to recite all three paragraphs of Shema after it gets dark.
A second reason why we recite these three sections in this order is because the first parsha emphasizes three different aspects of our relationship to Torah — to study, to teach and to perform mitzvos. The second emphasizes teaching and performing mitzvos, but does not stress studying.The third parsha discusses observing mitzvos but does not mention either studying Torah or teaching it.
How many themes?
How many different themes are mentioned in parshas tzitzis? The Gemara (Berachos 12b) notes that it includes six different themes:
1. The mitzvah of tzitzis.
2. Remembering the Exodus from Egypt.
3. The responsibility to observe all the mitzvos.
4. To withstand the temptation to be led astray by thoughts.
5. To withstand the temptation to be led astray by pleasure.
6. To avoid the temptation of idol worship.
(We should note that some texts of the Gemara state “five” themes, apparently combining the temptation of idol worship with one of the previous two themes.)
The Exodus from Egypt
The Torah requires that we mention the Exodus from Egypt every day. We are all familiar with the dispute among tanna’im discussed in the Seder whether there is a requirement to mention this every night, also. Our reciting the third parsha of Shema at night reflects the accepted opinion that requires us to mention yetzi’as Mitzrayim also at night.
Not to stray after your heart
What is included under the heading of lo sosuru acharei levavchem, “not to stray after your heart”?
The Gemara (Berachos 12b) states that “after your heart” refers to heretical ideas (minus), which the Semag (mitzvas lo saaseh #15) explains to mean that we are required not to focus our thoughts in ways that might cause us to have or accept wrong beliefs about Hashem and the Torah. For example, someone questioning whether Hashem is One, or what is above, below, in front or behind Him are all examples of obviously wrong ideas. Similarly, it is prohibited to deliberate concerning whether the Oral Torah is from Heaven. Through these methods, the Satan influences a person to deny proper beliefs. The Semaq, a later rishon, also includes in this prohibition someone who doubts the words of Chazal and someone who attempts to analyze deeply the pesukim in the Book of Yechezkel that Chazal forbade us from analyzing because of the high risk of error (Semaq, mitzvas lo saaseh #12). The Sefer Hachinuch (Mitzvah #387) broadens the prohibition to include considering any ideas that are opposed to essential beliefs of the Torah, since these can direct a person to unacceptable beliefs (see also Biur Halacha 1:1 s.v. Hu).
What should someone if he feels himself inclined towards wrong ideas? The Sefer Hachinuch advises him to stop the trend of thought that he feels is going in the wrong direction and think about true and correct Torah beliefs. The author of the Ben Ish Chai composed a special prayer regarding the proper observance of this mitzvah, which is to be recited daily and is published in many editions of Sefardic siddurim.
We should note that the Rambam, based on the Sifrei, counts the mitzvah of lo sasuru as one of the 365 negative prohibitions of the Torah (lo saaseh #47). It is also important to note that this is one of only six mitzvos that one can fulfill at any time, the mitzvos temidios (see also Biur Halacha 1:1 s.v. Hu).
After your eyes
What is included under the heading of lo sosuru… acharei eineichem, “not to stray… after your eyes”?
This means not to allow ourselves to be led in the way of temptation, and to realize that this way is not going to lead to any long-term happiness. The Sefer Hachinuch notes that someone who follows such a path destroys himself, not only spiritually but also physically and emotionally. Furthermore, this leads his life in a very negative direction, and he will stray farther and farther from his life’s goals.
Among specific examples, Rabbeinu Yonah rules that someone looking at a married woman in a way that he enjoys her appearance violates this lo saaseh. This approach is codified by the Beis Yosef (Even Ha’ezer 21).
The Chofeitz Chayim broadens the prohibition of lo sosuru… acharei eineichem to include pursuing other pleasures and desires of this world. When a person experiences pleasure, he should have in mind that this is to enable him to stand in the King’s courtyard and not be too weak to serve Him. Thinking sinful thoughts and chasing after physical pleasures are sins that push a person out of this world and contaminate his entire body and spirituality (Sefer Hamitzvos Hakatzar, Mitzvah #31).
The temptation of idol worship
Among the topics mentioned in parshas tzitzis, the Gemara (Berachos 12b, quoted above) includes specifically a separate category, which is not to be tempted to worship idols. As the Sefer Hachinuch codifies this, “It is prohibited to direct your thoughts, conversations or even your glances toward idolatrous ideas, since these thoughts and acts can cause you to believe in idolatry…. Studying, because of curiosity, how they thought that this star accomplishes x, or this incense or this method of worship or this image is used to accomplish y, in order to understand how the idolaters worship their idols, is included under this prohibition (Sefer Hachinuch, Mitzvas lo saaseh #213). It is also interesting to note that the Gemara states that Hashem does not include a Jew’s evil thought to do something wrong as a deed, with the exception of someone who planned to worship idols, when the thought is combined with the deed and he receives punishment for both (Kiddushin 40a).
Women and Shema
Are women obligated to recite the Shema? After all, reciting Shema is a time-bound mitzvas aseih, and the general rule is that women are exempt from time-bound positive mitzvos.
The Mishnah (Berachos 20a) states that women are exempt from the mitzvah of reciting the Shema.
Notwithstanding that they are exempt from reciting the Shema, they are required to understand and accept all the concepts of the Shema, including that we constantly accept the responsibility of following Hashem’s instructions and rules. This is codified by the Shulchan Aruch (Orach Chayim 70:1) in the following way: “Women… are exempt from reading the Shema, because it is a positive mitzvah that is time-bound. Yet, it is proper that they accept upon themselves the yoke of the Kingdom of Heaven.” To this the Rema adds, “And they should recite at least the first pasuk.”
The Bach rules that they are required to recite the first pasuk, but the Mishnah Berurah, citing the Gra, Levush, Olas Tamid and other authorities, notes the majority opinion that it is technically not a requirement for women to recite the Shema daily, but it is a proper thing for them to do.
The Magen Avraham, however, rules that women are obligated to mention the Exodus from Egypt, contending that since there is never a time that this mitzvah does not exist, it is not considered a time-bound mitzvah. The Sha’agas Aryeh disagrees with the Magen Avraham’s conclusion, contending that the daytime mitzvah of mentioning the Exodus and the nighttime mitzvah are both time-bound, and therefore women are exempt from this requirement. The Sha’agas Aryeh rallies support to his approach from the prevalent custom: in general, women do not have the practice of making sure that they mention yetzi’as Mitzrayim every day and every night. I leave it to each reader to discuss with her rav or posek to decide whether she is required to do so.
Do the six themes of parshas tzitzis fit together to explain one overall perspective? Indeed they do.
1. The mitzvah of tzitzis. A person’s goal in life is to serve Hashem and attain as close to perfection in this endeavor as he can. The message of tzitzis is to constantly remind ourselves of the Heavens and the Throne of Glory. We need to connect the outer manifestations of ourselves – our clothing – and the external expressions of our personality – our character traits, our actions and our emotions – to our inner spiritual goal, our purpose, in the same way that our clothes have special threads of tzitzis and techeiles.
2. Remembering the Exodus from Egypt. Yetzias Mitzrayim expands this theme. We are no longer slaves, subject to physical and moral repression. A slave cannot set goals for himself, since he is not under his own control. But liberation from slavery allows us to elevate ourselves and aspire toward our spiritual calling.
3. The responsibility to observe all the mitzvos. Practical mitzvos perpetuate the same message. All of our actions should connect with our overall objective. Thus, we attain completion in all aspects of our existence: our intellect, our conduct and our emotions.
The last three themes deal with avoiding three obstacles to this guideline
4. To withstand the temptation to be led astray by thoughts. This is the pitfall of heresy. The desire to avoid moral responsibility can lead to denial of Hashem or His Oneness.
5. To withstand the temptation to be led astray by pleasure. Without an objective and direction, the soul naturally seeks some other occupation, which leads it to the second pitfall: attraction to base and corrupt actions.
6. To avoid the temptation of idol worship. In the end, however, a self-indulgent lifestyle leaves the soul with feelings of insufferable emptiness. The soul recognizes that a life without meaning is a contradiction to its very essence. But since it has already lost its rational beacon by rejecting the light of truth, the soul seeks purpose and meaning in foreign cultures. It tries to find spiritual sustenance in broken cisterns, in idolatrous worship.
Thus, these three different obstacles each emphasize a different shortcoming. Heresy is against our intellectual honesty to Hashem; the temptation to be led astray by pleasure defies our proper conduct in Hashem’s ways; and the temptation of idol worship rules our emotions against Hashem’s will.
Conclusion
Thus, we see that this short passage includes the fundamental themes of Judaism. It describes that which gives our lives meaning and direction, and the major obstacles that can lead the soul astray. It is a fitting conclusion to our acceptance of Hashem’s Kingship in the Shema prayer.
