[Par-lite] For Ve'etchanan & Ekev / re: kriyat shema

Wed Aug 10 07:51:27 EDT 2011

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        THE TANACH STUDY CENTER
[http://www.tanach.org]

                                In Memory of
Rabbi Abraham Leibtag

                Shiurim in Chumash & Navi by
Menachem Leibtag

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for PARSHAT VA-ETCHANAN & EKEV

                The first two parshiot of
'kriyat shema' surround us each and every day
of our lives.  In the following shiur, as we
begin our study of the main speech of Sefer
Devarim, we'll explain why these two
'parshiot' are so important,  

[This shiur will also serve as a continuation
to our introductory shiur on Sefer Devarim,
as it discusses in greater detail the overall
structure of the main speech.]

INTRODUCTION 

                Our introductory shiur on
Sefer Devarim discussed how the first 26
chapters of Sefer Devarim divide into two
speeches:

1.  The introductory speech (chapters 1-4);

- explaining why forty years have passed,
followed by a short 'pep-talk' to prepare the
nation for their conquest of the land, and
the laws that they'll need to keep.

2.  The main speech (chapters 5-26);

- in which Moshe reviews the actual set of
laws (originally given at Har Sinai) that
Bnei Yisrael must keep as they establish
their nation after they conquer the Land,
adding some 'rebuke' as he reviews them. 

                The following shiur will
focus more directly on the internal structure
of this main speech, showing how and why its
commandments neatly divide into two distinct
sections:

SETTING THE FRAMEWORK

    Recall how Moshe Rabbeinu began his main
speech with the story of how and when these
mitzvot (which he is about to teach) were
first given (see 5:1-28).  In that story, we
find an important detail that will help us
understand why this speech divides into two
sections.

    As you review that story, pay careful
attention to God's response to the people's
request that Moshe should teach them laws,
instead of hearing them directly from God:

"Go say to them: 'Return to your tents', but
you [Moshe] remain here with Me and I will
transmit to you:

- the mitzva & the chukim u-mishpatim -

which you shall teach them..."  (see
5:27-28).

                Note the key phrases
"ha-mitzva" & "chukim u'mishpatim" in this
pasuk.  As we continue our study of Sefer
Devarim we will show how often these two
phrases are repeated, and how they will
introduce the two key sections of main
speech:

    A) - ha-mitzva   [chapters 6 to 11]

    B) - chukim & mishpatim  [chapters 12-26]

    To see how this develops, we must
carefully follow the continuation of Moshe's
speech (from this point).

    Now that Moshe has told the story of how
he received these laws, he is now ready to
teach them, but first - he interjects a few
words of encouragement concerning their
importance:

" You shall keep [these laws] to do them as
God has commanded you....in all the way which
God has commanded you, in order that you may
live and be well, and prolong your days in
the land which you shall possess" (5:29-30).

    At this point, Moshe is finally ready to
'tell over' those laws which he received on
Har Sinai, as he explained in 5:28.  Note
Moshe's next remark:

    "ve-zot ha-mitzva, ha-chukim
ve-hamishpatim..."

"And this is the mitzva and the chukim
u-mishpatim that God had commanded me to
teach you to observe on the land which you
are about to inherit"  (6:1).

                Compare this pausk with 5:28,
noting how Moshe refers once again to this
very same phrase- 'ha-mitzva, chukim &
mishpatim'.  Clearly, 6:1 serves as the
introduction [note the word 'zot'] to the
mitzvot that he will now teach. 

    Even though the mitzvot should begin in
the next pasuk, Moshe once again grabs this
opportunity to explain their importance:

"[Keep these laws] so that you will fear the
Lord your God, to keep all His statutes and
commandments, which I command you... so that
your days may be prolonged.  Hear therefore,
O Israel, and observe them - so that you will
prosper... as God has promised you - in the
land flowing with milk and honey"  (see
6:2-3).

THE OPENING STATEMENT

    With these introductory comments finally
complete, Moshe is now ready to begin the
mitzvot themselves - which begin with the
famous pasuk of:

    "shema Yisrael, Hashem Elokeinu, Hashem
echad" (6:4).

                Now we can appreciate why
this pasuk is so important, for it serves as
the opening statement that begins that entire
set of laws that continues through chapter
26.  

                Even though we all know this
pasuk by heart, it's not so simple to
translate - for it is not clear whether it is
making two points, i.e.  

                (1) Hashem is OUR God  [and
nobody else's]

                (2) Hashem is ONE  - i.e. He
is the ONLY God

Or, if it is making only one point, that:

                (1) Hashem WHO is our God -
He is the ONLY God            

                The difference between these
two translations is immense.  The first
implies that 'our God' is the best; sort of
like - we have the true God, and every other
religion is wrong.  The second implies that
the God who we have a special covenant with -
He is the only God - hence it becomes
incumbent upon us to represent him properly.

    In the context of Sefer Devarim, the
second understanding makes much more sense -
for this opening statement of the law section
is thematically linked to Moshe Rabeinu's
introductory statement - at the beginning of
this speech:

"Hashem Elokeinu karet imanu brit b'Chorev"

  [Hashem, our God make a covenant with us at
Mount Horev /=Mount Sinai]   (see 5:2)

                Therefore, it makes sense
that "Hashem Elokeinu" (in 6:4) relates to
that same theme.  If so, then Moshe is
prefacing the laws that will follow with an
important statement explaining why it is so
important for the nation to keep these laws.
The God with whom Am Yisrael has joined in
covenant [to represent Him as a nation] - He
is the only God - and hence, these laws must
be kept meticulously.  

    Recall as well that Moshe had made a
similar statement - relating to this same
theme - earlier in his first speech (in
chapter four), when he explained their
underlying purpose:

"See [comprehend] that I am teaching you [in
the speech that will follow] chukim
u-mishpatim that God had commanded me to
teach you to observe on the land which you
are about to inherit [compare with 6:1]

    Observe them & keep them; for this is
your wisdom and your understanding in the
eyes of other nations, so that when they hear
all these laws, shall say: 'Surely this great
nation is a wise and understanding people.'
For what great nation is there, that had God
so close to them, as Hashem our God when ever
we call upon Him... (see 4:5-8) 

THE FIRST LAW 

                This most basic principle of
faith and purpose - of "Hashem Elokeinu
Hashem Echad" - is followed by one of the
most important mitzvot - for it is a law that
relates to one's overall attitude toward
serving God and keeping His laws:

"And thou shalt love the Lord thy God with
all your heart, and all your soul... And
these words [i.e. the laws of the main
speech] which I command thee this day, shall
be upon thy heart.  And you shall teach them
repeatedly to your children, and speak about
them..."  (see 6:5-7).

                               [Review 6:4-6,
noting how they introduced by 6:1-3.]

    From this point on, we find a complete
set of laws, interspersed with many words of
rebuke, which continue all the way until the
end of chapter 26.  

[This overall structure was discussed in last
week's shiur, but it is recommended that you
take a few minutes to scan through chapters 6
thru 26 to verify this point.]

THE TWO SECTIONS

    These laws cover a ride range of topics;
however, we will now show how they divide
into two distinct sections.  To explain why,
let's return to the key phrase, which was
repeated in 5:28 and 6:1, that sets the stage
for this division.

    "ve-zot ha-mitzva, ha-chukim
ve-hamishpatim..."

"And this is the mitzva and the chukim
u-mishpatim that God had commanded me to
teach you..."  (6:1).

    We posit that this entire speech divides
into two sections, corresponding to these two
headers: 

                A) the Ha-mitzva section -
chapters 6-11

                                [Parshiot
Va-etchanan thru Ekev]

                B) the Chukim & Mishpatim
section - chapters 12-26

                                [Parshiot
Re'eh, Shoftim, Ki Tetzeh, & Ki Tavo]

    To explain how this division works, let's
start with the unit that is easy to identify.

'HEADERS' & 'FOOTERS'

    Towards the beginning of Parshat Re'eh,
we find a short introduction to a specific
set of laws that is clearly referred to as
'chukim u-mishpatim'.  To verify this, review
these psukim:

"For you are about to pass over the Jordan to
go in to inherit the land which God is giving
you... [There] you shall observe to keep all
these chukim & mishpatim that I set before
you this day"  (see 11:31-32).

"These are the chukim & mishpatim that you
are to keep in the land which God gave to
your forefathers..." (see 12:1).

    As you review chapter 12, note how this
opening pasuk (12:1) introduces a lengthy
list of laws that Bnei Yisrael must keep upon
entering the land - which continues on all
the way until the end of chapter 26! 

    To 'balance' this 'header', towards the
end of the speech we find another special
pasuk that forms a very appropriate summary
(what we refer to as a 'footer') for this
entire unit:

"On this day, God is commanding you to keep
these chukim & mishpatim, keep them with all
your heart... " (see 26:16).

[Again, if you have time, scan chapters 12
thru 26, noting how there are no 'new
headers' in the interim.  Note also how many
parshiot begin with the word 'ki' [when/if]
and  'lo' [do not...], typical for a set of
laws (just as we found in the set of laws in
Parshat Mishpatim)!]

                It was rather easy to
identify this matching 'header' and 'footer'
for the "chukim u-mishpatim" section.  Now,
we must work 'backwards' to identify the less
obvious 'header' & 'footer' for the
'ha-mitzva' section.

                Let's start by taking a
closer look at the pasuk that opens the
mitzvot of the main speech (as we explained
above, i.e. 6:4): 

"Hear o Israel, the Lord is our God... and
you shall love God with all your heart and
all your soul... and these instructions which
I 'metzaveh' [command] you today, teach them
to your children..." (see 6:4-6).

                This paragraph certainly
sounds like an introduction to a set of
mitzvot.  But to understand what makes this
unit special, we consider its opening
commandment - to love God ['ahavat Hashem' /
see 6:5].  

    Recall that the Torah refers to this unit
as "ha-mitzva" - which implies the mitzva -
or possibly the most important mitzva!  [In
Hebrew grammar, this type of 'heh' is known
as 'heh ha-yedi'a' - which stresses the word
that follows.] 

    We posit that the Torah refers to the
commandment of 'ahavat Hashem' as - ha-mitzva
- for it is the [most important] mitzvah. 

Note as well how the phrase that follows the
mitzva of ahavat Hashem is: "ve-hayu
ha-devarim ha-eileh asher anochi metzaveh
etchem..."]  

    Thus, we conclude that the 'header' for
the ha-mitzva section is 'shema Yisrael...
ve-ahavta...'; now we must locate its
'footer'. 

                As we would expect to find
the 'footer' before the next section begins,
let's take a look towards the end of chapter
11.

    At the conclusion of Parshat Ekev we find
a very 'worthy candidate' for a closing pasuk
for this section: 

"If, then, you faithfully keep - ha-mitzva
ha-zot - that I command you, to love God...
to follow His laws and to attach yourselves
to Him.  Then I will help you conquer the
Land..."  (see 11:22-25, noting its
context!).

                Here, not only do we find our
key word - ha-mitzva, but the same context as
well in regard to ahavat Hashem - loving God.
Furthermore, this section serves as an
appropriate summary, for here the Torah
promises should Bnei Yisrael keep the proper
attitude of ahavat Hashem, then God will
surely assist them with the conquest of the
Land.

[As you review 11:26-30, notice how these
psukim form a small 'buffer' between these
two sections, as the chukim u-mishpatim
clearly begin with 11:31-32 which lead right
into 12:1. / Note as well how the chapter
division seems to have missed this rather
obvious point.]  

                Up until now, we have found
textual support for dividing the mitzvot of
the main speech into two distinct sections.
Now, we must find the primary theme of each
section by examining their contents.

SECTION #1 - HA-MITZVA: 'Ahavat Hashem'

                The theme of the ha-mitzva
section is quite easy to identify, for its
opening pasuk - as the famous pasuk of 'Shma
Yisrael' says it all:

"Shma Yisrael... and you shall love the Lord
your God with all your heart and soul... and
these laws which I "metzaveh" - command you
this day..." (see 6:4-6).

                Note how this general theme
of 'to love God in every walk of life'
continues in each subsequent parshia which
follows. 

                For example:

*            Upon conquering the land, you
may inherit an entire city with houses
already built and vineyards already planted,
etc.  Don't let this affluence cause you to
forget God... (6:10-15).

*            When your children (who did not
go through the desert experience) will ask
you why we have to keep all these mitzvot,
remind them and teach them about all the
events of Yetziat Mitzrayim... (6:20-25).

*            When you conquer your enemy,
don't intermarry! etc. (7:1-5).

*            If you become fearful of your
enemy, don't worry, remember what God did to
Mitzrayim, He can help you as well.
(7:17-25).

*            Don't act in a rebellious manner
as your forefathers did in the desert (see
chapters 8-10).

*            As Eretz Canaan does not have a
constant water source (like the Nile in
Egypt), you will be dependent on the rainfall
in this new land.  Therefore, recognize that
it is God who gives you rain (and not any
other god / see 11:10-15).

                In fact, when we examine this
unit more carefully, we find that these
mitzvot simply apply this theme of "ahavat
Hashem" [the love of God] to the various
situations which will arise as Bnei Yisrael
will enter the land.  To verify this, see
6:10,18; 7:1,13,16,22; 8:1,7; 9:1,4-6;
11:10-12,13-17, & 22-25!

                Furthermore, note how the
concluding parshia of this section promises
Bnei Yisrael with a reward, should they
indeed follow God with the proper attitude:

"If, then, you faithfully keep - ha-mitzva
ha-zot - that I command you, to love God....
to follow His laws... then God will help you
conquer these nations... every foot step that
you take will become your land [to its widest
borders].  No man shall stand up against
you..."  (see 11:22-25).

                This promise forms an
appropriate conclusion to this ha-mitzva
section, as God promises Bnei Yisrael His
assistance in their conquest of the land,
should they indeed keep the proper attitude
towards Him.

                And for a finale, the final
psukim of chapter 11 (see 11:26-30) conclude
this section by promising a blessing or a
curse on the land, depending if Bnei Yisrael
will continue to keep this "ha'mitzvah", once
they settle the land.

[Note how the topic of this buffer section in
11:26-30 continues in chapter 27 (after the
main speech is over); iy"h, we'll deal with
this structure in the shiur on Parshat Ki
Tavo.]

KRIYAT SHEMA

                With this background, we can
better appreciate Chazal's choice of the
first two parshiot of kriyat shma.

                Recall that the opening
parshia of the Ha-mitzva section was none
other than the first parshia of kriyat shema
(6:4-9).  Recall also that this section ended
with the 'concluding psukim' in 11:22-25. 

    With this in mind, note now how the
'parshia' which precedes these finale psukim
is none other than the second parsha of
kriyat shma - 've-haya im shamo'a...'.  [To
verify this, review 

11:10-22.]

                In other words, the first two
parshiot of kriyat shma form the bookends of
the ha-mitzva section, for it begins with
'Shma Yisrael... ve-ahavta' (6:4-8) and ends
with 've-haya im shamo'a..' (11:13-21).

                This could explain why Chazal
chose that we read both these parshiot to
fulfill our daily obligation of Torah study
[which is based on 6:6 - 've-hayu ha-devarim
ha-eileh asher anochi metzaveh...'].

    Based on this pasuk alone, one could
conclude that we are required to read the
entire ha-mitzva section on a daily basis.
However, since this section is too lengthy,
it is sufficient if we recite only its
opening and closing parshiot.  However, by
reading these two parshiot, it is as though
we have read (and hopefully internalized) all
of the mitzvot included in this entire
section.

[The Mishna at the end of the seventh perek
of Masechet Sota arrives at a similar
conclusion in regard to reading Sefer Devarim
at the Hakhel ceremony (see Sota 41a).
There, instead of reading the entire speech,
the custom was to read the first parsha of
Shema (6:4-8) and then skip to the last
parsha of Shema (11:13-21).]

SECTION # 2 - THE CHUKIM & MISHPATIM UNIT

    Review once again the concluding psukim
of chapter 11, noting the smooth transition
from the mitzva section - to the chukim
u-mishpatim section, noting the key phrases
and theme:

"... Now that you are crossing the Jordan to
inherit the Land... keep these chukim &
mishpatim that I am teaching you today"
(11:31-32).

    With this transition, we flow right into
the opening pasuk of section # 2, which
details these laws (see 12:1):

"These are the chukim & mishpatim that you
are to keep in the land which God gave to
your forefathers..." 

                The many chapters which
follow this opening pasuk contain numerous
laws that Bnei Yisrael must keep upon
entering the land.  However, in contrast to
the laws relating to proper attitude in the
ha-mitzva section, the laws in Section #2 are
more specific in nature.  For example, here
we find laws concerning when and where to
build the permanent bet ha-mikdash (chapter
12), dietary laws (chapter 14), laws of
'aliya la-regel' on the Holidays (chapter
16), laws about appointing judges and
political leaders (chapter 17), and a full
assortment of civil laws (see chapters
19-25).   This list continues until the end
of chapter 26.  [Recall, that chapter 27
begins a new speech.]

                As we should expect, this
unit also contains a very appropriate
conclusion:

"God commands you today to keep these chukim
& mishpatim, keep them with all your heart
and soul.  You have affirmed this day that
the Lord is your God, that you will walk in
His ways...

The Lord has affirmed this day that you are,
as He promised, His am segula... and you
shall be, as He promised [at Har Sinai] a
holy nation to the Lord your God"  (see
26:16-19).

[The shiurim to follow will discuss the
nature of this unit in greater detail.]

                In summary, we have
identified the two very distinct sections of
the main speech of Sefer Devarim and
explained the nature of their distinction:

    (A)  The Ha-mitzva section (chapters 6
thru 11) contains several mitzvot and various
rebukes that encourage Bnei Yisrael to keep
the proper attitude toward God as they
conquer the land.

    (B)  The Chukim & Mishpatim section
(chapters 12 thru 26) contains an assortment
of more specific laws that Bnei Yisrael must
follow once they inherit the land.

                Now, we can suggest a reason
for this manner of presentation.

THE PROPER BALANCE 

                So which section is more
important?  The ha-mitzva section - which
deals with proper attitude [sort of like a
musar sefer], or the chukim & mishpatim
section - which details the specific mitzvot
that one must keep [sort of like a Shulchan
Aruch]?

[Any 'yeshiva bachur' faces this dilemma
every time he sets up his daily schedule.
How much time to dedicate to musar and how
much time to halacha.]

                The summary pasuk of Section
#2 (quoted above) alludes to the proper
balance between them: 

"This day, God commands you to keep these
chukim & mishpatim, and you should keep them
with all your heart and all your soul..."
(26:16).

                This 'finale' closes not only
the chukim & mishpatim section, but also
beautifully relates it back to the ha-mitzva
section.  These chukim u-mishpatim must be
kept with all your heart and soul - 'be-chol
levavcha u-vechol nafshecha'.

[Note once again the textual parallel between
this closing pasuk and the opening pasuk of
the first section:

"ve-ahavta et Hashem Elokecha - be-chol
levavcha u-vechol nafshecha" - and you shall
love God with all your heart and all your
soul..." (see 6:5, compare with 26:16)].

                This obvious parallel
stresses how the specific laws of the chukim
u-mishpatim section must be kept with the
proper attitude of "ahavat Hashem", as
explained in the first section!

                Only with the solid base of
"ahavat Hashem" is it possible to fulfill the
more specific laws in the proper manner.  And
only with a comprehensive set of specific
laws is it possible to maintain "ahavat
Hashem" as a daily way of life.

shabbat shalom,

menachem

==========================

FOR FURTHER IYUN

A.  BACK TO HAR SINAI

                To better appreciate this
entire unit and its concluding remarks, we
must recall that the mitzvot of this main
speech should actually be considered an
integral part of Ma'amad Har Sinai.  [Recall
from last week's shiur that God's original
intention  was to give these mitzvot directly
to Bnei Yisrael immediately after the Ten
Commandments!] 

                With this in mind, carefully
read the final psukim of the speech, noting
their thematic (and textual) parallel to the
Torah's description of Ma'amad Har Sinai in
Sefer Shmot (especially Shmot 19:3-6).

                Note how these psukim reflect
the covenant made between God and Bnei
Yisrael at Har Sinai:

"... You have taken upon yourselves today
that He will be your God and that you will
follow His ways and laws...

-  God has affirmed on this day that you will
be His special people- 'am segula'... as He
spoke to you [at Har Sinai (see Shmot
19:5-6)].  And to set you above all nations
to be His glory and Name (reputation)... that
you shall be an "am kadosh" as He spoke to
you [at Har Sinai]" (26:16-19).

                Considering that these
mitzvot are an integral component of Ma'amad
Har Sinai, it is only fitting that Moshe
concludes this speech by summarizing the most
basic elements and purpose of that covenant.

B.  SOME 'ADDITIONS'

                Go through the Ha-mitzva
section of Sefer Devarim (i.e. chapters 6-11)
and try to determine which parshiot were
'added' now by Moshe in the fortieth year and
which parshiot seem to be a word for word
repeat of what God had first commanded him on
Har Sinai forty years earlier.

1.  Note that many mitzvot sound as though
Moshe Rabbeinu is speaking to Bnei Yisrael as
they left Egypt, and as though they
themselves went out of Egypt and witnessed
the plagues etc.

                Does the above distinction
explain this?

See 6:16, why is 'masa' the only or best
example of a rebellion against God?  When did
this rebellion take place?  Wasn't here a
more recent rebellion? (e.g. Mei meriva...)

Compare 7:7-11 to 9:4-7, use the above
observation to explain the apparent
discrepancy between these psukim.

Why is chapter 8 clearly an 'add on'?  Does
this 'add on' fit in thematically to the main
topic of the Ha-mitzva section?

C.  TWO TYPES OF 'YIR'A' - A mini-shiur

                As we discussed in last
week's shiur, chapter 5 details the events
which took place at Ma'amad Har Sinai when
Bnei Yisrael were overcome with fear.  In
Sefer Shmot (see 20:14-18), we find what
appears to be a parallel account of the same
event.

Let's compare them.

                We begin with the account in
Sefer Devarim, when Bnei Yisrael request that
Moshe Rabbeinu act as an intermediary
immediately after the completion of the Ten
Commandments:

"Let us not die, then, for this fearsome fire
will consume us; if we hear the voice of God
any longer, we shall die!  For what mortal
ever heard the voice of the living God speak
out of the fire, as we did, and lived?  You
go closer and hear all that Hashem says; then
you tell us everything that Hashem tells you,
and we will listen and do it" (5:22-24).

God concedes to this request [note the
positive aspect attributed to this fear]:

"I have heard the plea that this people made
to you; they did well to speak thus.  May
they always be of such mind, to revere Me and
follow all my Commandments..."

                Sefer Shmot records a very
similar incident that took place immediately
following the Ten Commandments, which
according to some commentators (see Ibn Ezra)
describes the same event:

"All the people saw the thunder and
lightning..., and when the  people saw it,
they fell back and stood at a distance and
asked Moshe: You speak to us and we will
listen, but let not God speak to us, less we
die.  Moshe answered them: Be not afraid, for
God has come only in order to test you, and
in order that the fear of Him may be with you
forever..."  (Shmot 20:15-17).

    Although Rashi and Ramban explain that
this event (in Shmot) took place either
before or during the Ten Commandments, for
the purpose of this mini-shiur, we will
follow Ibn Ezra's shitta which understands
that both accounts describe the same event.

                There is one major
discrepancy between these two accounts: In
Sefer Shmot, Moshe is not pleased with this
fear, while in Sefer Devarim, God praises it!

                It seems as though Moshe
prefers that Bnei Yisrael confront God
directly during Ma'amad Har Sinai, while God
Himself endorses a more distanced
relationship.  Could this discrepancy reflect
a dispute between Moshe and God regarding the
value of fearing God?

                An understanding of the two
forms of 'yir'at Hashem' - the fear of God -
can help us appreciate this controversy.

TYPE I:  Positive (or Constructive) Fear

                When one recognizes God's
infinite greatness, even though he may be
enthralled with the possibility of
encountering the Almighty, out of humility he
feels that it be improper to confront Him
directly.  This fear is commendable, for it
reflects an ideal balance between possible
closeness and necessary distance.

TYPE II:  Negative Fear

                On the other hand, a person
not interested in any relationship with God
would view a divine encounter such as Har
Sinai as a nuisance, for it is meaningless to
him.  Fearful of its inherent danger, he
prefers distance and limited  responsibility.
This type of fear of God, like a 'child
running away from school', can ruin a
relationship.

THE MACHLOKET

                It seems that Moshe Rabbeinu,
based on his experience with Bnei Yisrael
since the time of the Exodus, is concerned
that the people's fear stems from the latter
reason.  Therefore, he is unhappy with Bnei
Yisrael's request that he act as their
intermediary.  He encourages them to stay at
Har Sinai.

                God, on the other hand, aware
of the nature of man's haughtiness, stresses
the positive aspect of this fear.  He agrees
with Bnei Yisrael's request, sends them to
their tents, and gives the mitzvot to them
thru Moshe instead. 

                Nonetheless, when the mitzvot
of the main speech actually begin, we find a
beautiful resolution of this conflict.

                Because God is indeed aware
of Moshe's worry that there is a danger of
the distance caused by yir'at Hashem, God
chooses to begin the mitzvot, which He gives
via Moshe to Bnei Yisrael with the
commandment of ahavat Hashem - the love of
God!

"Shema Yisrael... and you must love the Lord
your God with all your heart and with all
your soul and with all your might" (6:4-5).

To counter this potential danger of 'too much
yir'a', God begins with the mitzva of ahavat
Hashem!  The love of God and the proper
appreciation of His laws assure that one's
fear will strengthen his relationship, rather
than weaken it. 

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