We find fantastic support for the explanations of the Gra and the Chasam Sofer in the teachings of Rashbi himself. In the Zohar hakadosh (Nasso 128a), in the Idra Rabbah Kadisha, when Rashbi sat with his disciples and revealed the secrets of the Torah to them, it says: Rabbi Shimon rejoiced and said (Chabakuk 3, 2): “O Hashem, I have heard Your news (of impending galus); I was afraid.” There, it would have been fitting to be afraid. But our service is characterized by love; as it is written, "ואהבת את ה' אלקיך". Thus, Rashbi himself attests to the fact that he and his holy entourage are intimately connected with the first passage of Krias Shema—"ואהבת".
We have now reached the most important point of this essay. Admittedly, every Jew is not on the level of Rashbi and his entourage, who are able to abandon all mundane, worldly affairs to focus solely on Torah and the service of Hashem. Nevertheless, since the first paragraph of Krias Shema is an acceptance of “ohl malchus shamayim,” it behooves every individual Jew to at least yearn to achieve this exalted level. We should express this desire to HKB”H as follows: “Master of the Universe, I wish that I could be like Rashbi and his disciples, who accepted upon themselves the yoke of Torah, and succeeded in rectifying their part in the ‘cheit Eitz HaDa’as’ through Torah-study.” Hopefully, by expressing this sincere desire, the words of the Gemara will be fulfilled (Kiddushin 40a): "מחשבה טובה מצרפה למעשה"—He (HKB”H) associates a good thought with an actual deed.
In other words, it will be considered as if this person studies Torah all day long.
We can now provide a wonderful interpretation of the statement of Rabbi Yehoshua ben Korchah: “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 truth, most people are not on a high enough level to fulfill the words of the first passage of Krias Shema; they suffice with the second passage. Nevertheless, since the first passage is an acceptance of the yoke of the sovereignty of Heaven, it is worthwhile to pronounce this passage first to at least accept the yoke of the sovereignty of Heaven in one’s mind. Thus, we will express our desire to live up to the ideal of HKB”H, to be on the level of Adam HaRishon prior to the cheit—like Rashbi and his entourage. This is how it will be le’asid la’vo, when the complete, ultimate tikun will be accomplished. As we learn in the Gemara (Shabbas 30b): "עתידה ארץ ישראל שתוציא גלוסקאות וכלי מילת"—in the future, the soil of Eretz Yisrael will yield bread rolls and fine woolen clothing. Swiftly, in our times! Amen.
