But since nowadays there is almost no four-cornered garment, it could be that a person will not wrap himself in a tallit at all and will not wear tzitzit at all throughout all the years of his bachelorhood—many years—and also will never make the blessing. So what meaning, then, does the third paragraph of the Shema have: “and you shall see it, and remember…”?
This whole important matter, which is mentioned at least twice a day in the prayers, ends up becoming empty of practical content and irrelevant for so many people during the critical years of their lives.
(And who knows—maybe it even causes them, to some extent, to be less careful as well…)
What is the logic in that?

The reason the Sages instituted reading the section about tzitzit is to remind us of the Exodus from Egypt, so that is its main point. That said, Ashkenazim too, both married and unmarried, wear a tallit with tzitzit at the time of reciting Shema (on weekdays and on the Sabbath).

The commandment of tzitzit applies to someone who wears a four-cornered garment. Whoever does not—has no obligation. That’s all. The paragraph of tzitzit was instituted as a remembrance of the Exodus from Egypt. It has no connection to practical content.

Michi, so why do you wear a four-cornered garment and put tzitzit on it? After all, there is no obligation from the outset to wear such a garment.

In order to gain a commandment, and because that is the custom.

Actually, this seems like an instruction that is more in the category of a strong recommendation. Maybe it isn’t practical to obligate it all the time, because that’s hard to maintain, and therefore the Torah obligates it only in a specific situation, so that all the other situations can be voluntary?
I assume this is not in the category of “one who is not commanded and does,” because it is a commandment, just not an obligation?
(And presumably there is some specific reason for this particular form of obligation—four corners—which I don’t know.)
Is what I wrote correct?
If so, is there another commandment that is similar to this in terms of the mechanism by which it is given?

“Other situations” — I mean intentionally wearing a four-cornered garment for the purpose of fulfilling the commandment.

Not at all. It is a full obligation, but a conditional obligation. There are lots of examples like that. For example, Grace after Meals is a conditional obligation. If you ate to the point of satisfaction, you are obligated to recite the blessing. But there is no obligation to eat to the point of satisfaction. And likewise with eating in the sukkah: if you eat a fixed meal, you must do so in the sukkah (you, as a woman, specifically, are not obligated). But there is no obligation to eat at all (except on the first night).

So one last question, without making a vow—are any reasons known for why דווקא on a four-cornered garment? (Especially in light of the goal—to remember the commandments?)

I have no idea.

Thank you.

In column 619, which will be posted soon, I’ll address this question.