Bearing in mind that the Torah is referring to the white threads and the Techeiles threads, why does it write "u'Re'isem Oso" (singular)?
Menachos, 31a: To teach us that if the Techeiles thread is missing, it does not disqualify the white threads, and the same, vice-versa. 1
Yerushalmi B'rachos, 1:2 #1: It teaches us that, when someone keeps the Mitzvah of Tzitzis it is as if he received 'the Face of the Shechinah'. This in turn, teaches us that Techeiles resembles the sea, the sea, resembles vegetation, vegetation, the sky, and the sky resembles the Kisei ha'Kavod. 2
Menachos, 43b #1: In similar vein to answer #2, it teaches us that seeing one Tzitzis reminds one about another Mitzvah - that of Keri'as Sh'ma - inasmuch as the earliest time to say the Sh'ma in the morning is when one can discern the Techeiles from the white on ones Tzitzis. 3
Menachos, 43b #2: It teaches us that, seeing one Tzitzis reminds one about another Mitzvah - that of Kil'ayim - inasmuch as it is only in connection with the Mitzvah of Tzitzis that wearing wool and linen combined is permitted, but not anywhere else. 4
Menachos, 43b #4: It teaches us, via a Gezeirah Shavah ?es Hashem Elokecha Tiyra ve?Oso Sa?avod? that, whoever keeps the Mitzvah of Tzitzis correctly will merit to greet the Shechinah.
What are the implications of ?u?Re?isem oso??
Rashbam: It means that one should see the Tzitzis. 1
Targum Yonasan: It implies that the Mitzvah of Tzitzis is confined to 2 day-time.
Menachos, 43a: It precludes a night-garment from Tzitzis. 3
Yerushalmi B'rachos, 1:2 #2: To hint at the earliest time that one may recite the Sh'ma in the morning - from the time that one can recognize one?s friend at a distance of four Amos. 4
This is also implied by the word ?le?Tzitzis, which has connotations of seeing ? as the Pasuk writes in Shir Hashirim, 2:9 ?Meitzitz min ha?Charakim?. See Rashbam.
See Ba?al ha?Turim.
There is a Machlokes as to whether this precludes a night-garment ? even indatime, or any garment in the night. See Torah Temimah, note 120, who elaborates at length.
See Torah Temimah, note 123.
How do Tzitzis remind the wearer of all the Mitzvos?
Rashi: Because the Gematriya of "Tzitzis" - six hundred, plus the eight threads and the five knots equals six hundred and thirteen. 1
Ramban (citing Menachos 33b), Rashbam (citing the Sifri) and Moshav Zekenim (on Pasuk 38): It is the Techeiles 2 thread that reminds the wearer of all the Mitzvos, in that 'Techeiles resembles the sea, the sea resembles the sky (in the evening) and the sky resembles Hashem's Kisei ha'Kavod. 3
Seforno: By reminding him 4 that he is an Eved Hashem, 5 who accepted His Mitzvos with a curse and an oath. And in so doing, one frees one's mind from vain, mundane thoughts and concentrates on the greatness of Hashem and His kindness and goes on to perform all the Mitzvos 6 with love and awesomeness.
Riva #1: Because, if the Torah mentions Tzitzis, which is a [simple, inexpensive] Mitzvah that a person tramples with his feet (belittles), how much more so all the other Mitzvos.
Hadar Zekenim (in Pasuk 32): Because Tzitzis is a sign that we are Hashem's servants - like one who (tells his Shali'ach - Riva to) make a knot in his strap as a reminder, and like a masters who make a sign on his slaves garment, 7 in case he flees - Consequently, when one looks at one's Tzitzis, one remember Hashem's Mitzvos.
Menachos, 43b: It is a fact that seeing leads to remembering, and remembering, to keeping. 8
See Ramban's objections to this explanation and Sifsei Chachamim. The Gemara in Menachos, 43, learns from here that the Mitzvah of Tzitzis is equal to all the Taryag Mitzvos. See Torah Temimah note 129.
Ramban: So-called because it is the ultimate color ? since, from a great distance, every color adopts the color of Techeiles. According to Kabalah, the Name too, resembles the Midah 'Kol' ? See Ramban, Bereishis 24:1 DH 'Aval Acherim'.
See Oznayim la'Torah, who explains the connection between the Kisei ha'Kavod and all the Mitzvos. Da'as Zekenim: We learn from "ve'Sachas Raglav ke'Ma'aseh Livnas ha'Sapir [u'che'Etzem ha'Shamayim la'Tohar]" (Ki Sissa Sh'mos, 24:10). Sapphire (crystal) resembles the sky.
Seforno: Since they are a badge of Avdus ? similar to the seal of slavery that a slave wears.
As stated in the next Pasuk.
See answer #3, note 2.
See Torah Temimah, note 126.
What is the significance of the sequence ?u?Re?isem ? u?Zechartem ? Va?asisem ? ??
Menachos, 43b: It teaches us that seeing leads to remembering and remembering, to doing. 1
See Torah Temimah, note 126.
What are the implications of ?u?Zechartem es Kol Mitzvos Hashem??
B?rachos, 12b: It implies that the Parshah of Tzitzis contains the yoke of Mizvos. 1
Menachos, 43b #1: It implies that the moment (in the morning) that the Mitzvah of Tzitzis applies, all the other Mizvos apply too. 2
Menachos, 43b #2: It implies that the Mitzvah of Tzitzis is equal to all the other Mitzvos. 3
What does the Torah mean when it writes "ve'Lo Sasuru Acharei Levavchem ve'Acharei Eineichem asher Atem Zonim ? "?
Rashi, Targum Onkelos and Targum Yonasan: It means that one should not follow (the dictates of) one's heart and (the sight of) one's eyes (because they are the body's spies 1 for sin 2 - the eyes see, the heart desires and the body does the Aveirah ? Rashi). 3
Ramban (citing the Sifri): "Acharei Levavchem" - is a La'av against heresy and "asher Atem Zonim", a La'av against idolatry that results from delving erroneously into the Midah of Techeiles 4 - which Kabalah refers to as 'Kitzutz bi'Neti'os'.
Seforno: "Acharei Levavchem" is a La'av against seeking wealth and Kavod through theft and "Acharei Eineichem", against pursuing the physical pleasures that one sees.
B'rachos, 12b: "Acharei Levavchem" - is a La'av against heresy, 5 "ve'Acharei Eineichem" a La'av against immoral thoughts, 6 whereas "asher Atem Zonim Achareihem" is a La'av against adultery. 7
Nedarim, 20b: It implies that one should not think about Le'ah 8 whilst being intimate with Rachel. 9
Sifri: It means that the eyes follow the heart. 10 It cannot mean that the heart follow the eyes bearing in mind that blind men are sometimes guilty of the worst abominations, 11
Rashi: As the Torah wrote earlier in 13:25 "Vayashuvu mi'Tur ha'Aretz" ('and they returned from spying out the land'). Oznayim la'Torah: And following the terrible results of listening to the spies, they were now given the Mitzvah of Tzitzis, to prevent them from repeating the sin and listening to the spies of the body.
Yerushalmi B'rachos. 1:5: As hinted in Mishlei, 23:26 - and the Yerushalmi concludes 'Give Me your heart and your eyes and I know you belong to Me!'
The reason the Torah inverts the order and mentions the heart before the eyes is because the eyes see what the heart wants them to see. See answer #5.
Refer to 15:39:1:2*. The Ramban concedes however, that "Acharei Einechem" is a La'av against adultery.
B'rachos, 12b: As in Tehilim, 14:1. See Torah Temimah, note 132.
As in Shoftim 8:33 and 14:3. See Torah Temimah, note 133.
See Torah Temimah citing the Yerushalmi B'rachos, 1:5 and note 131 & 134.
Even if she is also one's wife.
See Torah Temimah, note 130.
See answer #1, note 3.
See Torah Temimah, note 136, who elaborates.
What are the connotations of the words "asher Atem Zonim achareihem"?
Seforno: it means that one turns one's logical mind towards them, to stray from the path of eternal life to that of destruction and death.
Mesilas Yesharim (Perek 17): It means that foreign (heretical) thoughts are the 'Z'nus' (the immorality) of the heart.
What are the implications of "u'Re'isem Oso"?
Da'as Zekenim #1: It precludes a night garment from Tzitzis. 1
Da'as Zekenim #2: It implies that, if you do so, you will be like one who sees the Kisei ha'Kavod. 2
Da'as Zekenim #3: Seeing leads to remembering, and remembering leads to doing [the Mitzvos].
See Torah Temimah, note 120, who elaborates. Da'as Zekenim: Do not say that it precludes a blind person's garment, since the Torah mentions seeing and remembering - seeing with regard to someone who can see, and remembering with regard to someone who can't.
Refer to 15:39:0.1:1.
QUESTIONS ON RASHI
Rashi writes that the Gematriya of "Tzitzis" is six hundred? But"Tzitzis" is written Chaser (missing a 'Yud'), in which case it equals five hundred and ninety! Moreover, Beis Hillel require only three threads, and only two knots are mi'd'Oraisa?
Da'as Zekenim, Rosh and Moshav Zekenim (both in Pasuk 38): The Gematriya of the 'Lamed' in "le'Tzitzis" equals thirty, to make up for the three missing 'Yudim' in the three times "Tzitzis".
