The expression “ways of G-d” merits explanation. A way leads from one place to another. The goal is not the way itself, but the destination. It is, however, impossible to reach one’s destination without the “way.”
The ultimate purpose of the entire creation is that the Jewish people should observe mitzvos in this material world. Nevertheless, “a mitzvah without [the proper] intent is like a body without a soul.”
In order to observe the mitzvos in a proper way, the love and fear of G-d are necessary, for they infuse vitality into the observance of mitzvos. These emotions are the “ways of G-d” which lead to the goal of observing mitzvos.
It is true that “deed is most essential.” Though someone may possess all the intentions associated with a mitzvah, if he fails to actually observe the mitzvah, he is transgressing G-d’s will. When, by contrast, one observes a mitzvah without the proper intent, one will still have fulfilled the essence of the mitzvah, thus carrying out G-d’s will. Nevertheless, observance should be accomplished with energy and vitality, and this is possible only through love and fear.
Body and Soul
It is possible to explain as follows: The Alter Rebbe alludes to the fact that on these two Shabbosos, our Rabbis should discuss not only the laws of Pesach and Sukkos, but also concepts that relate to our Divine service in general. This is alluded to by the term “G-d’s ways.”
Similarly, the Alter Rebbe does not mention Yom Kippur because the laws of Yom Kippur do not require special elaboration; they are included in the “ways of G-d” which are taught on Shabbos HaGadol and Shabbos Shuvah. To cite a parallel: It is not customary for the Rabbis to speak on the Shabbos preceding Shavuos because “Shavuos does not have distinct laws of its own. All the prohibitions and leniencies which we observe are also observed on Pesach and Sukkos.”
Another question arises: Shabbos Shuvah is not always the Shabbos directly before Sukkos. In many years, there is another Shabbos between Yom Kippur and Sukkos. It seems reasonable that the exposition of the laws of Sukkos should take place on the Shabbos directly preceding the holiday. In particular, this would seem true with regard to the Alter Rebbe’s ruling, which doesn’t mention Yom Kippur. Why should the laws of Sukkos be mentioned on Shabbos Shuvah even when it is not the Shabbos which directly precedes Sukkos?
Also, there is a difficulty with the wording used by the Alter Rebbe: Why does he distinguish between “G-d’s ways” and “the deed which must be performed”? What is meant by these terms?
This practice has its source in the customs of the Maharil, and is also cited by the Bach and the Magen Avraham. But there is a slight difference between the wording chosen by the Alter Rebbe and that used by the Magen Avraham. The Magen Avraham states: “The Maharil would also expound on the laws of Sukkos on Shabbos Shuvah.” By adding the word “also,” the Magen Avraham implies that Sukkos was not the only subject of the Maharil’s talk on Shabbos Shuvah. He would expound upon the laws of Yom Kippur, but would not confine himself to that subject and would also speak of the laws of Sukkos. The Alter Rebbe, by contrast, does not mention the word “also,” and speaks only of the laws of Sukkos. Why does he not mention the need to speak of the laws of Yom Kippur?
It is possible to explain as follows: The Alter Rebbe alludes to the fact that on these two Shabbosos, our Rabbis should discuss not only the laws of Pesach and Sukkos, but also concepts that relate to our Divine service in general. This is alluded to by the term “G-d’s ways.”
Similarly, the Alter Rebbe does not mention Yom Kippur because the laws of Yom Kippur do not require special elaboration; they are included in the “ways of G-d” which are taught on Shabbos HaGadol and Shabbos Shuvah.
