This week’s Sedra includes the second paragraph of the Shema, Vehaya im Shamo’a, beginning ‘if you will listen to – ie obey – all My commands, which I command you today, to love G-d and serve Him with all your heart and soul...’. It continues with assurances about the blessing and benefit this will bring, with abundant produce, and warnings about what will happen if instead the people turn away from G-d and serve idols: the rain and crops will cease, and the people will be driven out of the Land. Then it reiterates the command to wear Tefilin and to study Torah, which were given earlier in the first paragraph of the Shema, in last week’s Sedra, Va-etchanan.
A well-known comment by the Sages is that the first paragraph expresses acceptance of the yoke of Heaven, one’s general dedication to G-d, while the second concerns more specific acceptance of the yoke of the Mitzvot. In this discourse, the Rebbe comments that often, as a result of the integration of Torah thought, when the Torah presents a distinction between two areas, when one looks in more detail one sees aspects of that distinction within each of the two areas. Hence if the distinction is between A and B, then in A one can see also B, and in B one can discern A.
Thus in the case of these two paragraphs, each paragraph actually includes the three themes of dedication to G-d, the law of Torah study, and the command to wear Tefillin. However the order is different.
The first paragraph depicts general dedication to G-d, then the command to study and teach Torah, and then the theme of practical Mitzvot, typified by Tefilin and Mezuzah.
The second paragraph starts with general dedication to G-d, with a depiction of the rewards which will ensue from this, and the punishments which will result from disobedience. It then presents the theme of Tefilin, representing all the Mitzvot, and Torah study.
Why does Torah study come first in the first paragraph, while Mitzvot come first in the second?
The Rebbe links this to a discussion in the Talmud. What is greater, study or action? The Sages present opposing views. Then a resolution is found: Torah study is greater, because it leads to action. This means that without Torah study one does not know how to perform the correct action. One has to study the intricate laws of Shabbat in order properly to observe Shabbat.
A further, more spiritual explanation of this is, that in order to keep the Mitzvot, one has to have the special relationship with G-d which is granted by Torah study.
The Tzemach Tzedek discusses this idea in a Chassidic discourse and explains that in our epoch Torah study comes first. But in the time of Moshiach, action will come first. One can suggest that the special preparation which Torah study gives us will then be immediately accessible to all.
The Rebbe now applies this analysis to the two paragraphs of the Shema. The first focuses on dedication to G-d, loving G-d with all one’s heart and all one’s soul and all one’s might. Then it presents first Torah study, then Mitzvot. It is speaking of an exalted and inspired relationship with G-d, before going into Exile, and even before entering the Land of Israel. It can be seen as depicting the receiving of the Torah at Sinai, and the special sense of closeness with the Divine which followed, including study of G-d’s Torah and observance of His Mitzvot.
Then the second paragraph briefly repeats the idea of dedication to G-d, albeit on a rather weaker level. It speaks of loving G-d ‘with all your heart and all your soul’ but the third concept, ‘with all one’s might’ is not mentioned. Dedication with all one’s might signifies total self-sacrifice. This needs a certain level of Divine inspiration, which is present in the intimate atmosphere of the first paragraph. But the second paragraph is about the more prosaic atmosphere of the Jewish people entering the Land of Israel.
At this point there is Divine protection and blessing. But there is danger as well, from one’s own wayward desires. One is warned not to follow other deities, and of the dire consequence if one does so. Hence in the second paragraph there is a depiction of disobedience followed by exile.
After this, the second paragraph returns to the theme of Mitzvot (Tefilin), and then Torah study. Many Sages understand this as pertaining to the time of Exile which has just been mentioned. But the Rebbe presents a novel view.
The discourse explains that the verses about Tefilin and Torah study in the second paragraph of the Shema refer to the situation after the redemption by Moshiach. This event is not openly mentioned in the text, but is to be understood between the lines. Following the Chassidic teaching, after Moshiach it is observance of Mitzvot which comes first, before Torah study. The world will be pure, and the significance of the Mitzvot in creating a dwelling for the Divine in this world will rightly be seen as paramount.
Examined in this way the two paragraphs of the Shema depict the history of the Jewish people. First the receiving of the Torah at Sinai, then an idyllic period of intimacy with G-d, then entering the Holy Land, with all the challenges that implied.
Tragically, the Jewish people succumbed to the challenges of idolatry – which can include more subtle aspects of sin - and eventually were sent into Exile. And then, wonderfully, comes the Redemption. This new era is heralded by the word Vesamtem, ‘And you should put these words of Mine on your heart...’. The verse continues by speaking of Tefilin, and then of teaching and studying Torah: ‘and you should bind them (these words) as a sign on your arm, and as Frontlets (Tefilin) between your eyes. And you should teach them to your children...’
Thus the observance of Mitzvot (Tefilin, which includes all other Mitzvot) comes first, and then Torah study, as the alternative resolution of the Talmudic dispute.
Then the Jewish people will return to the Holy Land of Israel and be there in a permanent way. This is hinted at by the mention of the Mitzvah of Mezuzah, for in the Land of Israel this Mitzvah applies immediately.
In saying the Shema, we thus live though the entire history of the Jewish people, past, present and future, and, in a sense, our own personal history. Through this we truly bond with the Divine.
Torah teachings are holy – please treat these pages with care
The third paragraph of the Shema is from the end of Sedra Shelach (Num.15:37-41). It speaks of the Tzitzit to be worn by men, the Command not to go astray after one’s eyes and heart, and it also mentions the Exodus from Egypt. Rabbi Shneur Zalman explains that the reason why this third paragraph is included in the Shema, is because the Shema represents a daily bonding with G-d and release from our own Animal Soul, similar to going free from Egypt. See Tanya Part 1 ch.47.
