[Par-reg] For Parshat Veetchanan /Ekev /
Menachem Leibtag
tsc at bezeqint.net
Fri Jul 19 00:49:48 EDT 2013
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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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