The Gemara then asks why the Parsha of Tzitzit was included in Shema. Rabbi Yehuda bar Chaviva explains that it contains five key themes: the Mitzvah of Tzitzit, Yetziat Mitzrayim, the yoke of mitzvot, and warnings against sin, heretical thoughts, and idolatry. While the first three are explicit, the Gemara explores how the last two are derived from the Parsha.
‘After your own heart’ refers to heresy, as the heart is prone to heresy; ‘After your own eyes’ refers to thoughts of sin, as the sight of the eyes leads to thoughts of sin. Lastly, ‘after which you go astray’ refers to thoughts of idolatry, based on supporting verses that use the term astray to describe the following of idols.
The Mishnah states (Berachot 1:5): We mention the Exodus from Egypt at night by reciting the Parsha of Tzitzit in the evening Shema, even though night is not the time for Tzitzit. While the verse "And you shall see it" does not apply at night, we still include the Parsha because it contains a mention of Yetziat Mitzrayim. The Gemara then asks: why does the Parsha of Shema come before VeHayah Im Shamoa? The answer is that one must first accept upon himself Ol Malchut Shamayim (the yoke of Heaven) before accepting the yoke of Mitzvot. And why does VeHayah Im Shamoa come before the Parsha of Tzitzit? Because it includes the Mitzvah of Torah study, which applies both day and night, whereas Tzitzit is only relevant during the day.
I would like to connect the Mitzvah of Tzitzit as a Mitzvah symbolizing the Exodus from Egypt. Why? Because there is a Rashi in this week's Parsha that contradicts itself with a Rashi from Parshat Shelach, where the chapter of Tzitzit is found. The Torah says: 'And it was told to the king of Egypt that the people had fled, etc.' Rashi writes, Pharoah sent public officers – Datan and Aviram – with Bnei Yisrael, and as soon as they had reached the three days’ journey which he had been set for them to go and return, and the officers perceived that Bnei Yisrael were not returning to Egypt, they came and told Pharaoh on the fourth day. Then, on the fifth and sixth days, the Egyptians pursued after them. On the night of the seventh day, the Egyptians drowned in the sea and on the following morning, Bnei Yisrael sang Shirat HaYam – and this was the seventh day of Pesach. This is why the Shira is read on the seventh day of the festival.
However, in Parshat Shelach, Rashi says that they sang the Shirat HaYam on the eighth day. With regards to the Mitzvah of tying Tzitzit on their garments, Rashi writes, this corresponds to 'And I bore you on eagles' wings.' On four wings and four corners – not three and not five; corresponding to the four expressions of redemption said in Egypt: 'I will bring you out, I will save you, I will redeem you, and I will take you.' He adds, the thread of Techelet is in memory of Makkat Bechorot which took place at night, as the color of Techelet resembles the color of the sky darkening at evening. And the eight threads in the Tzitzit correspond to the eight days that Bnei Yisrael stayed outside of Egypt before they sang the song at the sea.
How does Rashi in Parshat Shelach say that the Bnei Yisrael sang Shira HaYam on the eighth day whereas in our Parsha he says it took place on the seventh? Siftei Chachamim says, Bnei Yisrael waited eight days from the start of their departure until they sang. Rashi states that they sang on the seventh day of Pesach, meaning he considers the night as part of the preceding day, similar to the Torah’s rule regarding Korbanot that can be eaten at night before being burned in the morning. The Exodus calculation begins from when they slaughtered and ate the Pesach offering, making it eight days. However, counting days of actual journey from Egypt, which began on the 15th of Nisan, it was seven days.
