Imagine living in a strange and far away world from your home, one partially detached from Torah, if not entirely, where the primary goals of life are the pursuits of pleasure and fleeting experience from one moment to the next. This is not too hard to imagine, given the fact that for the last 3,500 years we have been living just this image. Yet, where do we turn to when our souls feel the need for Chizuk, strength, in our resolve to remember, preserve, and uphold Hashem’s Torah in light of the modern-day events that easily distract us from it? We find the answer in a strange place in the Torah: in the last Aliyah of Parashat Shelach. What characterizes the oddity of Parashat Tzitzit being found in Shelach? What do the Tzitzit  symbolize in the context of understanding our Jewish essence? These questions, though perhaps gentle and standard sounding in hindsight, will prove ultimately powerful with the passage of time and exploration of their proposed answers.

Perhaps the simplest, and evidently most oft-cited, Mefaresh on the meaning of Tzitzit is Rashi (BeMidbar 15:39, s.v. VeZacharti Et Kol Mitzvot Hashem). Per his exposition, Tzitzit stand as a reminder of the Taryag (613) Mitzvot based on the Gematria value of the words for the strings[1] coupled with the eight threads and five knots of the Tzitzit, totaling 613. However, we are forced (though unthinkable in a way) to renounce Rashi’s interpretation in light of the refutation of his exegesis by Ramban (ibid. 15:38, s.v. ViAsu Lahem Tzitzit). The standard Gematria-based inference of numerical meaning brought by Rashi, though commendable in its attempted task, does not account for the fact that the Pesukim (ibid. 15:38-39) spell out the words Tzitzit without the second Yud before the Tuf. Yet despite Rashi’s not identifying the origin of the meaning of the Tzitzit’s relevance to the Taryag Mitzvot as a whole, we may derive from there that there is still some portion or aspect of the Tzitzit, particularly of the strings themselves, that presents us with the later Pasuk: “LeMa’an Tizkiru Va’Asitem Et Kol Mitzvotai ViHiyitem Kedoshim Leilokeichem,” “Thus you shall be reminded to observe all My commandments and to be holy to your God” (ibid. 15:40). To this end, Ramban makes clear that despite the attempt, Rashi’s commentary falls short, and thus presents his own explanation of the significance, tying it to the Techeilet as a central factor. However, the scope of Ramban’s interpretation is beyond the scope of this paper, as it is grounded in Kabbalah, and thus far too esoteric in scope and nature to explore here.[2] However, we do find that Rashbam fails to disappoint in a later set of comments, particularly in laying down the foundation of what Tzitzit are meant to represent.

In the Pasuk (ibid. 15:39), the words immediately succeeding “VeHayah Lachem Tzitzit,” “that shall be your Tzitzit,” are “U’Re’item Oto,” “look at it.” Rashbam (ibid., s.v. VeHayah Lachem LeTzitzit; Petil Techeilet), borrowing from a similar explanation of the Sifrei, magnifies that in light of the perhaps queerness and uniquity of dress that the Bigdei Tzitzit and its strings provide, they serve to prime the wearer to direct his visual attention to them. When the wearer’s attention is had, that is when the wearer, upon seeing the Techeilet stripes, will be reminded of the blue beauty of the oceans, and the sky, which will, in turn, remind the individual of the Melech Malchei HaMelachim whose glory is situated in the celestial spheres.[3] Similarly, we find in the words of Chazal: “VeTanya Idach: U’Re’item Oto U’Zechartem Va’Asitem Re’iyah Meviah Lidei Zechirah Zechirah Meviah Lidei Asiyah,” “And it is taught in another Beraita: “That you may look upon it and remember and do them.” This teaches that looking [at the Tzitzit] leads to remembering [the Mitzvot, and] remembering leads to doing” (Menachot 43b). We find, based on Chazal and Rashbam, that the commandment of seeing the Tzitzit plays a critical role in understanding the nature of the Mitzvah as a whole. If we were to consider the words of the Pasuk up until this point, we would easily understand that what distinguishes Tzitzit and characterizes their significance is that we are reminded of the Torah and Mitzvot through our visualization and recognition of the Tzitzit. However, this cannot ultimately be the case subsequent to the words of the next Pasuk.

“LiMa’an Tizkeru Va’Asitem Et Kol Mitzvotai ViHiyitem Kedoshim LeiElokeichem,” “Thus you shall remember and perform all My commandments and be holy to your God” (BeMidbar 15:40). The visual aid of Tzitzit, and the remembrance it causes, though powerful, is not enough, however. The importance of Tzitzit, aside from the “spiritual alarm clock” inherent in it, lies equally in the performance of the Mitzvot; which, interestingly, is possible only through the wearing, and visual recognition, and a reminder of the Tzitzit on one’s body. Similarly, we take warning from Chazal: “VeHevei Zahir BeMitzvah Kalah KiVachamurah, She’Ein Atah Yodeah Matan Secharan Shel Mitzvot,” “And be careful with a light commandment as with a grave one, for you did know not the reward for the fulfillment of the commandments'' (Avot 2:1). The imagery of Tzitzit as both a tool of remembrance and performance presents the one who wears it as having been presented with a great lesson. What is this lesson and from what is the meaning found in this lesson?

Rav Samson Raphael Hirsch (Chorev ch. 39, p. 285) explains that despite the commandment to wear Tzitzit, the Mitzvah is observable only insofar as the individual is willing to, or happens to have in their possession a four-cornered garment. What purpose does such freedom of choice given by Hashem to the individual in this instance serve? Perhaps, as Rav Hirsch suggests, it is so that one should first feel the need for the Tzitzit, thus coming to render them more meaningful at all times. But who, if fully cognizant of the opportunity and symbolism that Tzitzit provides, would not rejoice and immediately take advantage of the precept and underlying purpose of the Mitzvah itself, knowing that it is in that individual’s best interest? For this reason, and with the advent of the ever-evolving, ever-changing world, with the innovation of the “standard” workday and week of the various fields of profession, and with the rise of an ever-increasingly pleasure and fun-seeking population, do we find the need for and lesson of Tzitzit.

The Tzitzit serve, much like the unit tag worn on the shoulders of IDF soldiers, to distinguish oneself from his peers and surroundings, reminding him while demonstrating what it is that he believes in and stands for in this world. This is exactly why the Tur (Orach Chaim 24) and other Halachic sources throughout the millennia have emphasized the importance of Tzitzit being most distinguishably that they, as a Mitzvah, bear the same weight as all other Mitzvot aggregated. This reminds us of the incident of Yonah at sea before being tossed overboard by the ship’s crew. Prior to the act, Yonah is asked: “U’MeiAyin Tavo Mah Artzecha Ve’Ei MiZeh Am Atah,” “Where have you come from? What is your country, and of what people are you” (Yonah 1:8). It is after being asked this question that Rashi (ibid., s.v. HaGidah Nah Lanu BiAsher LeMi; Mah Melachtecha; U’MeiAyin Tavo; Ve’Ei MiZeh Am Atah) brings to light the underlying context of Yonah’s famed response. “VaYomer Aleihem Ivri Anochi Ve’Et Hashem Elokei HaShamayim Ani Yarei Asher Asah Et HaYam Ve’Et HaYabashah,” “I am a Hebrew,” he replied. “I worship the LORD, the God of Heaven, who made both sea and land” (ibid. 1:9). At this point in the Sefer, Yonah has actively admitted to and tapped into his true self, and restored himself in the sense that whereas he previously sought refuge from Hashem as a means of avoiding His command to warn Nineveh before its destruction, he instead sought to escape Him. It is with this admission that Yonah recognizes, with the help of the sailors' interrogation, his true essence and place within the world as a Jewish soul. As Chazal warn ever so solemnly: “Da Mei’Ayin Bata U’Le’an Atah Holeich,” “know from where you came and where you are going” (Avot 3:1). Tzitzit, when cognized properly, helps to course-correct the mind and remind the individual Jew of what he stands for in this world and to help him actualize his potential in life as he performs all those Mitzvot which the Tzitzit have inspired him to do.

[1]Tzitizit = Tzadik-Yud-Tzadik-Yud-Tuf = 600

[2]Additionally, there may be what to argue against Ramban as well, given the Halachah of Rambam (Hilchot Tzitzit 1:5) which makes clear that in the event one does not have Techeilet available to tie to their Beged, they are nonetheless capable of being Mikayem (fulfilling) the Mitzvah of Tzitzit just with white strings.

[3]Lest someone perceive this statement to be taken literally, I can assure you it is used as an allegorical representation of Hashem's anthropic depiction of residence in the world only.