The First Paragraph of Krias Shema Is Addressed to Rashbi and His Colleagues; the Second Paragraph Is Addressed to the Rest of Yisrael
Rabbi Pinches Friedman
Parshas Eikev 5783
Translation by Dr. Baruch Fox
This week’s parsha is parshas Eikev. Towards the end of the parsha, we find the second paragraph of Krias Shema beginning with the words (Devarim 11, 13): "והיה אם שמוע תשמעו אל מצוותי אשר אנכי מצוה אתכם היום"—and it will be that if listening, you will listen to My commandments that I command you today. Thus, parshas Eikev is intimately connected to last weeks parsha, parshas Vaeschanan, where we find the first paragraph of Krias Shema that begins with the familiar words (ibid. 6, 4): "שמע ישראל ה' אלקינו ה' אחד".
We are all aware of the tremendous significance of the first two passages of Krias Shema. They proclaim our acceptance of “ohl malchus shamayim”—the yoke of the sovereignty of Heaven—and the acceptance of “ohl mitzvos”—the yoke of mitzvos. This is taught in the Mishnah (Berachos 13a): "אמר רבי יהושע בן קרחה, למה קדמה פרשת שמע לוהיה אם שמוע, כדי שיקבל עליו עול מלכות שמים תחילה, ואחר כך מקבל עליו עול מצוות". Rabbi Yehoshua ben Korchah said: Why does the passage of “shema” precede the passage of “v’haya im shamoa”? So that a person will accept upon himself the yoke of Heaven’s sovereignty first, and then accept upon himself the yoke of mitzvos. In this essay, we will consider why HKB”H saw fit to present these two vital passages specifically in sefer Devarim.
This question is amplified by the fact that sefer Devarim is called Mishneh Torah (Berachos 21b, Megillah 7a)—a repetition of the Torah. According to Rashi (Zevachim 115b) and Tosafos (Gittin 2a), this designation indicates that in sefer Devarim, Moshe merely repeated and reviewed what had been taught previously (in the first four sefarim). In our recent essay on Matos-Masei, we presented the explanation of the Magid of Dubno in Ohel Yaakov (beginning of parshas Devarim). He writes that he asked his mentor and Rav, the esteemed chassid, the Gaon, Rabbi Eliyahu of Vilna, ztz”l, the following question:
What is the difference between the holy Torah and Mishneh Torah? He told me that the first four sefarim were heard from the mouth of HKB”H Himself through the throat of Moshe. Not so sefer Devarim. Yisrael heard the words of this sefer like they heard the words of the prophets that followed Moshe. HKB”H would speak to the navi one day, and the next day the navi would go and relate his vision to Yisrael. Thus, when the navi spoke to the people, the divine speech was (absent) had already left him. This was how sefer Devarim was conveyed to Yisrael, from the mouth of Moshe Rabeinu, a”h, himself.
Clearly, this begs the question: Why didn’t HKB”H, the Giver of the Torah, present these two passages in the first four sefarim of the Torah? After all, sefer Devarim were the words of Moshe Rabeinu uttered with “ruach hakodesh,” whereas the other four sefarim were uttered by Moshe Rabeinu with the Shechinah speaking from his throat.
By Reciting Krias Shema HKB”H Intended for Us to Connect with the Kedushah of Yaakov Avinu and Moshe Rabeinu
To explain the matter, we will rely on a concept explained in our sacred sefarim. Not every Jew is capable of performing a mitzvah in the perfect, ideal manner—with the pure intent of doing so solely for the sake of Hashem, simply because it is His will. Hence, it is recommended to connect with the avodah of tzaddikim. Here is what the Imrei Yosef (Mo’adim) writes:
"דהנה נודע קודם כל מצוה אומרים, לשם יחוד קוב"ה ושכינתיה בשם כל ישראל, והכוונה שכל איש מישראל בעת שרוצה לעשות איזה מצוה, צריך לקשר עצמו עם כל הצדיקים שבדור, ועם כל הצדיקים שהיו מעת בריאת עולם עד עתה".
Before performing any mitzvah, many recite the formula "לשם יחוד קוב"ה ושכינתיה בשם כל ישראל"—for the sake of the unification of HKB”H and His Shechinah in the name of all Yisrael. This means that every Jew when he wishes to perform a particular mitzvah should connect with all the tzaddikim in that generation and with all the tzaddikim that existed from the time of creation until the present time.
He then adds an incredible chiddush which he was taught by his Rabbis. Not only should this person strive to connect with current and past tzaddikim, but he should also strive to connect with future tzaddikim (until the coming of the Mashiach).
Accordingly, we can propose that this is why HKB”H arranged for these two passages of Krias Shema to be said by Moshe Rabeinu via “ruach hakodesh” in sefer Devarim. This enables us to connect more easily with the kedushah of Moshe Rabeinu when he uttered these two passages. As a result, the letters, and words of these two passages will be illuminated for us with greater clarity and intensity. Thus, it will be easier for us to accept upon ourselves “ohl malchus shamayim” and “ohl mitzvos” in the ideal manner.
With this understanding, we can better appreciate what Chazal reveal to us in the Midrash (Devarim Rabbah 2, 35):
How did Yisrael merit the mitzvah of Krias Shema? When Yaakov was about to depart from this world, he gathered the shevatim together and said to them: “Perhaps when I pass from this world, you will worship another god.” . . . They replied: "שמע ישראל ה' אלקינו ה' אחד". He responded in a whisper: "ברוך שם כבוד מלכותו לעולם ועד". Rabbi Levi said: And what do Yisrael recite now? “Hear O Yisrael, our father! We continue to practice that which you commanded us—‘Hashem is our G-d, Hashem is One.’”
To explain the matter, we will refer to that which is written (ibid. 33, 4): "תורה צוה לנו משה מורשה קהלת יעקב"—the Torah which Moshe commanded us is the heritage of the congregation of Yaakov. This passuk associates Moshe Rabeinu with Yaakov Avinu. The Sefas Emes (Chukas 5651) clarifies this amazing connection:
"תורה צוה לנו משה, והיא בחינת תורה שבכתב, מורשה קהלת יעקב, הוא תורה שבעל פה"—“the Torah which Moshe commanded us” alludes to Torah she’b’chsav, while “the heritage of the congregation of Yaakov” alludes to Torah she’b’al peh. This can be explained simply as follows: Yaakov Avinu fulfilled and abided by all the precepts of the Torah even before it was written down. He then proceeded to transmit them to all of Yisrael orally. Moshe Rabeinu, on the other hand, delivered to Yisrael Torah she’b’chsav.
For this reason, HKB”H, Who orchestrates everything that happens, arranged for the mitzvah of Krias Shema to be given to Yisrael orally by Yaakov Avinu and in its written form by Moshe Rabeinu. Thus, when we accept upon ourselves “ohl malchus shamayim” and “ohl mitzvos” with the recitation of Krias Shema, we are able to connect with the kedushah of Yaakov Avinu and Moshe Rabeinu. Furthermore, it enables us to fulfill all that is written in Torah she’b’chsav and everything that was taught by our blessed sages in Torah she’b’al peh.
“And you shall gather in your grain, your wine, and your oil” Two Levels of Performing the Will of the Omnipresent
Let us now focus on a passuk in the second paragraph of Krias Shema (ibid. 11, 14): "ואספת דגנך ותירושך ויצהרך"—and you shall gather in your grain, your wine, and your oil. This passuk is the basis of a fundamental dispute in the Gemara (Berachos 35b) between Rabbi Yishmael and Rabbi Shimon bar Yochai that applies to every Jew in every generation. What should be the ideal balance (relationship) between the study of Torah and the occupation with mundane, everyday pursuits of Olam HaZeh?
"תנו רבנן, ואספת דגנך, מה תלמוד לומר, לפי שנאמר לא ימוש ספר התורה הזה מפיך, יכול דברים ככתבן, תלמוד לומר ואספת דגנך, הנהג בהן מנהג דרך ארץ, דברי רבי ישמעאל. רבי שמעון בן יוחי אומר, אפשר אדם חורש בשעת חרישה, וזורע בשעת זריעה, וקוצר בשעת קצירה, ודש בשעת דישה, וזורה בשעת הרוח, תורה מה תהא עליה. אלא בזמן שישראל עושין רצונו של מקום, מלאכתן נעשית על ידי אחרים, שנאמר ועמדו זרים ורעו צאנכם וגו', ובזמן שאין ישראל עושין רצונו של מקום, מלאכתן נעשית על ידי עצמן, שנאמר ואספת דגנך".
The Rabbis taught in a Baraisa: “And you will gather in your grain.” Why did the Torah have to say this? Because it is stated (Yehoshua 1, 8): “This book of the Torah shall not depart from your mouth.” We might think that this passuk is to be taken literally. Therefore, the Torah states: “And you shall gather in your grain,” instructing us to act in accordance with the rest of the world—i.e., we should study Torah and earn a livelihood. These are the words of Rabbi Yishmael. Rabbi Shimon ben Yochai says: Is it possible that a man plows at the time of plowing, and sows at the time of sowing, and harvests at the time of harvesting, and threshes at the time of threshing, and winnows at the time of the blowing wind? What then will become of Torah-study? Rather, when Yisrael act in accordance with the Omnipresent’s will, their work will be performed by others, as it is stated (Yeshayah 61, 5): “And strangers will arise and shepherd your flocks, etc.” But when Yisrael neglect to act in accordance with the Omnipresent’s will, their work is necessarily performed by them personally, as it is stated: “And you will gather in your grain.”
At the conclusion of this passage, Abaye determines how the majority of Yisrael should act: "אמר אביי הרבה עשו כרבי ישמעאל ועלתה בידן, כרבי שמעון בן יוחי ולא עלתה בידן"—Abaye said: Many did as suggested by Rabbi Yishmael and were successful; while others did as suggested by Rabbi Shimon ben Yochai and were not successful.
The Maharsha is perplexed by the fact that Rashbi interprets this passuk—“And you will gather in your grain”—as referring to situation in which Yisrael neglect to act according to the will of Hashem. This is not consistent with the beginning of the passage which reads: "והיה אם שמוע תשמעו אל מצוותי אשר אנכי מצוה אתכם היום לאהבה את ה' אלקיכם ולעבדו בכל לבבכם ובכל נפשכם". Clearly, it is speaking of situations in which Yisrael are abiding by the mitzvos that Hashem has commanded them and are serving Him with all of their hearts and souls. Under those circumstances, the Torah promises that they “will gather in their grain.” So, how can Rashbi assert that this passuk is speaking of situations where they neglect to act according to the will of Hashem?
The Maharsha resolves the issue based on an earlier teaching in the Gemara (ibid.): "רבי חנינא בר פפא רמי, כתיב ולקחתי דגני בעתו וגו', וכתיב ואספת דגנך וגו', לא קשיא כאן בזמן שישראל עושין רצונו של מקום, כאן בזמן שאין ישראל עושין רצונו של מקום"—Rabbi Chanina bar Papa contrasted two pesukim with an apparent contradiction. It is written (Hoshea 2, 11): “And I will take back My grain in its time etc.”—implying that the grain belongs to Hashem and is not for man’s use. But it is also written: “And you will gather in your grain etc.”—implying that the grain is man’s. This is not a problem: Here (the passuk in our parsha), it refers to a time when Yisrael does the will of the Omnipresent, whereas here (the passuk in Hoshea), it refers to a time when Yisrael does not do the will of the Omniprent. Rashi explains that when Yisrael do not fulfill the will of the Makom, HKB”H says, “I will take My grain”—He takes the grain away from Yisrael demonstrating that it His and not theirs; however, when they do fulfill the will of the Makom, they acquire the grain for themselves; hence, it says, “You will gather in your grain.”
Tosafos ask: But doesn’t this contradict Rashbi’s contention that “you will gather in your grain” refers to situations where Yisrael neglect to act in accord with the will of the Makom? For, when they do fulfill the will of the Makom, they are assured: “And strangers will arise and shepherd your flocks.” Tosafos answer: We can suggest that it is speaking about situations where they are definitely fulfilling His will; but if they are not fulfilling His will enough, they are not true (absolute) tzaddikim.
Based on this explanation, the Maharsha reconciles his question regarding Rashbi’s assertion that “you will gather in your grain” applies to situations where Yisrael are not fulfilling the will of the Makom. For, indeed, the previous passuk states explicitly: “And it will be that if listening, you will listen to My mitzvos that I command you today.” This passuk is not referring to consummate tzaddikim who are totally committed and devoted to His will. Rather, it is referring Jews who only fulfill the will of the Makom partially or occasionally. This compels us to clarify the difference between those who only fulfill His will partially versus those who fulfill His will to a greater degree.
The First Passage of Krias Shema Is Formulated in the Singular; It Is Addressed to Rashbi and His Disciples Who Dedicated Their All to Hashem
It appears that we can explain the difference based on the difference between the first paragraph of Krias Shema and the second paragraph. The first paragraph is formulated in the singular, whereas the second paragraph is formulated in the plural. In fact, Rashi points out (Devarim 11, 13): “With all your heart and all your soul”—but weren’t we already warned: “With all your heart and with all your soul”? Rather, one is a warning for the individual and one is a warning for the public.
Similarly, we find the following teaching in the Talmud Yerushalmi (Berachos 2, 1): "מה בין פרק ראשון, ומה בין פרק שני. אמר רבי חנינא, כל מה שכתוב בזה כתוב בזה. מעתה לא יקרא אלא אחד, אמר ר' עילא הראשון ליחיד והשני לציבור". What is the difference between the first passage and the second passage? Rabbi Chanina said: Everything that is written in this (the first passage) is written in that (the second passage). Accordingly, one should only be required to recite one of them. Rabbi Ila said: The first is directed to each and every individual, while the second is directed to the congregation. So, why is it necessary to have a separate warning for individuals and a separate warning for the general public?
We find a wonderful explanation from two prophets with a similar prophesy—namely, the Gra of Vilna and the Chasam Sofer, zy”a. They suggest that the first passage of Krias Shema is addressed to exceptional individuals such as Rashbi and his colleagues. Clearly, in any generation, they constitute a small minority of the population. In Toras Moshe (Eikev), the Chasam Sofer contends that this is why "ואספת דגנך" is not written in the first paragraph of Krias Shema, because Rashbi and his disciples did not engage in matters and activities of Olam HaZeh whatsoever. Here are his sacred words:
"והנראה לעניות דעתי דפרשה ראשונה של קריאת שמע נאמרה בלי שום תנאי ובלי שום ספק ד'השמרו לכם משום דפרשה ראשונה נאמרה ליחידים, ואמרו חכמינו ז"ל לא בציר עלמא מל"ו צדיקים שמקבלים אפי שכינתא בכל יום, לכן אין ספק שיהיו יחידים בישראל כרשב"י וחביריו, ולא נאמר שם 'ואספת דגנך', ולא גם 'השמרו לכם', ולא 'וחרה אף'. אך פרשה שניה נאמרה לציבור, ועדיין לא זכינו מעולם שיהיה ציבור כולו מחמדים כרשב"י, והרבה עשו, דייקא הרבה עשו ולא עלתה בידם, על כן שם נאמר 'ואספת' 'השמרו'."
It appears in my humble opinion that the first passage of Krias Shema was stated unconditionally and unequivocally without admonitions such as: “Beware lest your heart be swayed.” This is because the first passage is addressed to individuals. Chazal (Succah 45b) state that there are never less than 36 tzaddikim who receive the presence of the Shechinah on any given day. Therefore, undoubtedly, there will be individuals in Yisrael like Rashbi and his fellows. Hence, it does not say “and you will gather in your grain,” nor “beware lest you,” nor “then the wrath of Hashem will flare up.” The second passage, however, was addressed to the congregation. We have never, to this day, been privileged to have an entire congregation on the incredible level of Rashbi. “Many did (tried)”; it specifies that many tried but they were unsuccessful. Therefore, there (in the second passage) it says “and you will gather in” and “beware lest you.”
We find an explanation along the same lines attributed to the Gaon of Vilana, zy”a brought down by the Maggid of Dubno. Additionally, he explains why in the first paragraph it states "בכל לבבך ובכל נפשך ובכל מאודך", while in the second paragraph it merely states "בכל לבבכם ובכל נפשכם"; it omits "ובכל מאודכם". This is because, as we learn in the Mishnah (Berachos 54a): "ובכל מאדך, בכל ממונך"—this clause means that you must love Hashem with all of your money. Clearly, this can only apply to outstanding individuals such as Rashi and his fellows, who gave everything they owned to HKB”H. Hence, the phrase "ובכל מאודך" is only applicable in the first paragraph of Krias Shema, the one addressed to elite individuals.
In Nefesh HaChaim (Sha’ar 1, 8), the loyal, devoted student of the Gra, the esteemed Rabbi Chaim of Volozhin, ztz”l, elaborates on this fact: "ובכל מאודך" is only written in the first passage of Krias Shema, because it is addressed entirely to individuals. An individual who is able to do so, is obligated to fulfill the directive of learning Torah full time; the Torah should be his sole occupation. As the Mishnah in Berachos explains, "ובכל מאודך" means “with all of your money.” In other words, he should not occupy himself at all with earning a livelihood. The second paragraph, on the other hand, is formulated in the plural. The vast majority of the public have to occupy themselves, at least to some minor degree, also with earning money to support themselves. Therefore, "ובכל מאודכם" is not written in it (the second paragraph).
The Primary Desire of HKB”H Is for Jews to Be Like Rashbi and His Colleagues
We can now begin to appreciate the profound implication of the Tosafists’ explanation. They reconciled the apparent contradiction in the Gemara regarding the phrase "ואספת דגנך". Recall that Rabbi Chanina bar Pappa interpreted it as applying to Yisrael when they act in accord with the will of the Makom. For, when they neglect to do so, Scripture says: “I will take back My grain in its time.” In contrast, Rashbi interprets the phrase as applying to Yisrael when they neglect to act in accord with the will of the Makom. For, when they do fulfill His will, Scripture says: “And strangers will arise and shepherd your flocks.”
In fact, according to the explanations of the Gra and the Chasam Sofer, zy”a, the two interpretations go hand in hand magnificently. For, it is apparent that HKB”H has two distinct desires—one preferable to the other. The primary desire of HKB”H is for all of Yisrael to be complete and perfect like Adam HaRishon before the cheit. At that time, he did not have to deal with mundane pursuits of Olam HaZeh at all; he was able to devote himself exclusively to the study of Torah and the service of Hashem. In the words of this Gemara (Sanhedrin 59b): "אדם הראשון מיסב בגן עדן היה והיו מלאכי השרת צולין לו בשר"—Adam HaRishon would recline in Gan Eden; ministering angels would broil meat for him.
The situation changed after Adam sinned by partaking of the Eitz HaDa’as. It was decreed from above that from that time forward (Bereishis 3, 19): "בזיעת אפיך תאכל לחם"—by the sweat of your brow you shall eat bread—that mankind would have to toil for their sustenance. It was the will of HKB”H that Yisrael would engage both in Torah-study and mundane, worldly pursuits, both solely for the sake of Hashem. The Mishnah expresses this as follows (Avos 2, 2): "רבן גמליאל בנו של רבי יהודה הנשיא אומר, יפה תלמוד תורה עם דרך ארץ, שיגיעת שניהם משכחת עון, וכל תורה שאין עמה מלאכה, סופה בטלה וגוררת עון". Rabban Gamliel the son of Rabbi Yehudah HaNasi says: Torah study combined with “derech eretz” (worldly endeavors and proper conduct) is good; for exertion in both eliminates wrongdoing. All Torah-study not accompanied by work ultimately fails and leads to sin.
This applies to the majority of people who live by the rule of “by the sweat of your brow you shall earn bread.” For them, it is the divine will that they fulfill the words written in the second passage of Krias Shema: "והיה אם שמוע תשמעו אל מצוותי אשר אנכי מצוה אתכם היום לאהבה את ה' אלקיכם ולעבדו בכל לבבכם ובכל נפשכם" with the omission of "ובכל מאודיכם". Because they do not exist on a level where they can disregard financial pursuits. Hence, if they observe Hashem’s mitzvos and are devoted to Him, the Torah assures them: "ונתתי מטר ארצכם בעתו יורה ומלקוש ואספת דגנך"—then I shall provide the rain of your land in its time, the early rain and the late rain; and you shall gather in your grain. In other words, HKB”H will bless them with a plentiful income and livelihood.
There are, however, exceptions to the rule, like Rashbi and his colleagues. They were able to ascend spiritually and make amends for their involvement in the “cheit Eitz HaDa’as.” By doing so, the following was true of them (Avos 3, 5): "רבי נחוניא בן הקנה אומר, כל המקבל עליו עול תורה מעבירין ממנו עול מלכות ועול דרך ארץ"—Rabbi Nechunya ben HaKana says: All who accept upon themselves the yoke of Torah, the yoke of government and the yoke of worldly affairs are removed from him. Now, the Yismach Moshe (Beshalach) teaches that the decree of “by the sweat of your brow shall you eat bread” can be interpreted in two different ways. Firstly, as simply stated: A person must toil and sweat to earn a living. Secondly, that he must toil in the study of Torah, which is referred to as “lechem” (bread), as we find in the passuk (Mishlei 9, 5): "לכו לחמו בלחמי"—come, partake of My bread. Therefore, the decree of toiling for one’s livelihood was rescinded from Rashbi and his entourage, since they opted to occupy themselves exclusively with the study of Torah.
Their devotion and exalted spiritual level satisfied the internal, primary desire of HKB”H depicted by the
