Weekly Story: Shema Yisroel
by Rabbi Sholom DovBer Avtzon
Two weeks ago I wrote about the HaKriah V’Hakedusha. While browsing through it, I noticed that in the issue of Cheshvan 5703 (pp. 440 – 438 in the bound edition) in the column that is devoted to explain parts of the siddur, that month was devoted to explaining the first parsha of Shema Yisroel and its unique connection to the Ten Commandments. Since in this week’s parsha we read and learn the parsha of Shema, I decided to post it. I hope you will enjoy it as much as I did.
I was also informed that Mr. Levitt, the publisher of Hakriah V’Hakedusha, is also the author of Bible Unauthorized, and the Frierdiker Rebbe borrowed two thousand dollars in order to help him publish it. Furthermore, Kehot used to sell it until our Rebbe said, “Over 99% is correct, but there are a few points that may not be 100% accurate,” and then Kehot no longer sold it.
This article was prepared two weeks ago, but last week Lubavitch and the entire Klal Yisroel suffered a tremendous loss with the petira of HaRav HaChossid, Reb Yoel Kahan, so I will add an interaction I had with him around 40 years ago.
On Simchas Torah night, the Rebbe would farbreng, and at the beginning of the farbrengen 770 was not packed. Almost all of the chassidim went on Tahalucha. Those that went to nearby shuls were able to return at the beginning of the farbrengen, but those who went to Flatbush, Boro Park, or further, trickled in in the middle or at the end of the farbrengen.
As everyone knows, Reb Yoel was the chief choizer of the farbrengens, and after Shabbos or yom tov he would review the farbrengen. On a motzei Shabbos he had a single farbrengen to review, but after Simchas Torah there were at least two farbrengens.
As many bochurim (as well as some yungeleit), I participated in listening in to the review. In middle of reviewing the first sicha, one of the bochurim, who would later transcribe the farbrengens, added a thought. Another bochur said that the Rebbe said the thought in the second sicha, not in the first, and it was somewhat of a standstill, each one sticking to his opinion.
At that point, seeing that Reb Yoel was trying to get more people to participate in the review, I said, “I don’t know about the first sicha, as I wasn’t back yet. However, I clearly heard that point, so it was in the second sicha.”
The bochur who noted that the Rebbe connected it to the first sicha, was adamant in his opinion.
Reb Yoel turned to him and asked, “Did the Rebbe mention it in both sichos?”
“No,” he replied.
“If so, then how did someone who wasn’t by the first sicha hear it? We must say it was by the second sicha.”
That was a logic one can’t argue with, but he didn’t in any way minimize that person’s pride and confidence.
Now to the article I prepared for this week. This is an abridged essay of what was written in HaKriah V’Hakedusha.
Your feedback is always welcomed.
Shema Yisroel is one of the most prominent prayers we say every day, and in this article we will explain how the first parsha of Shema correlates to the Ten Commandments. Obviously, this is not the simple translation or explanation of the Shema, but it complements it.
The first commandment of the Ten Commandments is I am G-d your G-d. The only way one can truly believe this concept is when that person has the realization that Hashem created the entire universe, and everything that exists is an extension of G-d.
That is the inner meaning of the words Hashem Echad – Hashem is One, and that there is nothing besides Him.
The second commandment is “You should not have any other g-ds besides Me.” G-ds represent a power or force that can accomplish something in the world, and Hashem is instructing us to realize that He is the only power/force in the entire universe.
In practical terms this means that one should realize that nothing happens on its own, rather everything is from Hashem. So if a person experiences some good fortune or misfortune, he should not attribute it to “luck” or a kind or evil person, rather he should understand that it is coming from Hashem.
This is in essence the possuk of Boruch Shem kevod malchuso l’olam vo’ed, that Hashem’s powers manifest itself into every aspect of this world.
Now we can understand why this possuk is not mentioned in the Torah, but was added later to our prayers. The generation that received the Torah in the wilderness were shown by Matan Torah that everything in the universe is an integral part of Hashem. Therefore they realized that whatever happens comes from Him, so they didn’t need this reminder.
However, subsequent generations who didn’t witness Hashem’s glory at the giving of the Torah and didn’t experience the numerous miracles in the wilderness etc., need this reminder.
The third commandment is, “You should not mention Hashem’s name in vain.” This is telling a person, especially a Torah scholar, that when he expresses an opinion, people will think that it is based on his vast knowledge of the Torah. He must be sure that he is therefore expressing Hashem’s will and not his own.
The question is, since we are all human, how can one be positive that his personal feelings are not mixed in? So the possuk states, “You should love Hashem with ALL your heart.” Only when a person truly loves Hashem, and therefore his only desire is to do Hashem’s will (and not his own), regardless of how it affects him personally, then he is assured that his opinions will express Hashem’s will, as he no longer has a personal will.
The fourth commandment is Remember the Shabbos day. What happened on Shabbos? Hashem stopped creating the world and He rested. In other words, He no longer devoted His energy to create the material universe, but devoted Himself to something higher – spiritual interests.
This teaches us that the true degree of observance of the Shabbos day is not achieved by merely abstaining from work, but by becoming “spiritualized,” by devoting oneself throughout the Shabbos day to the higher interests of the soul. And that is expressed in the words with all your spirit, Bechol Nafshecha.
The fifth commandment is to honor one’s parents. There is no limit to this commandment. Other commandments have limits and the law is not to be excessive. [For example, by charity the sages teach us not to give more than twenty percent.] However, when it comes to honoring one’s parents there is no limit. Meaning, not only in their presence should one show them their due honor, but even if you are not in their presence the law instructs us not to sit in their seat, etc.
Thus the Torah states Bechol Meodecha, with all your might, (i.e. power and wealth), telling us there is no limit in this commandment.
The sixth commandment is Do not kill. Bloodshed is usually the consequence of an accumulation of great wrath the murderer has against that individual. Hence, its avoidance depends on always remembering the commandment indicated in the words “which I command you today should be on your heart”. This guides a person to have self-control.
However, it is not enough that one won’t plan a murder; it is forbidden to do so in a sudden moment of rage as well.
This is achieved when these words are deeply engrained upon the heart and never forgotten even for a moment. [If I know everything is from Hashem, I will not be angry at that person, as it wasn’t his action that caused me the hurt/loss etc., but it was from Hashem].
The seventh commandment is that one shall not conduct themselves in an immoral behavior. This corresponds to the possuk in Shema, Veshinantam Levanecha, to teach your children the ways of the Torah, and that they should know what is proper and improper.
If however, someone bore a child from someone besides his wife, how will he be able to teach that child if he is not continuously with him? And without proper guidance, what can be expected from this child?
The eighth commandment is Do not steal. This corresponds to “Ukeshartam Le’os Al Yadecha.” By binding the tefillin on one’s hand, after reciting the blessing “He has sanctified us with His commandment,” his hand (and actions) are dedicated to serve the Creator and not act against His wishes. So therefore that person would not even consider stealing, even when he might be in a dire financial situation. After all, my hand demonstrates my connection and bind to Hashem. How can I use it to go against His will?!
The ninth commandment is a prohibition against saying false testimony against a person. That doesn’t only apply in a court of law where the testimony can and will cause him a monetary loss or even worse; (as that was already included in the commandment, Do not steal), it also means don’t speak bad about someone, even if it doesn’t affect him, and even if he will never know that it was said.
The question may be asked, why is Hashem so concerned about a person being spoken negatively about, even if it doesn’t cause him a negative repercussion? The answer is that every person is created in the image of the Creator, and therefore just as one should not speak against Hashem, even though it doesn’t affect the Creator, one should refrain about speaking against another individual.
This concept that a person is created in the image of the Creator is expressed with the mitzvah of the tefillin on the head, “Vehayu Letotofos Bein Einecha.” As our sages informs us, that when the nations of the earth will see the tefillin on your head, they will notice that the name of the Almighty is upon you.
The tenth commandment is Do not desire what belongs to your neighbor. By placing a mezuzah on one’s door, the person recognizes that his house and possessions are what Hashem apportioned to him. Additionally, it is a prayer that Hashem protect whatever he has from any misfortune.
An outcome of this belief is the recognition that what my neighbor has is what Hashem allotted to him, and that too is under Hashem’s care. Therefore, he will not desire what Hashem allotted to another, for that will be a declaration that Hashem has not distributed it properly.
In conclusion, the Shema is not merely some of the 613 commandments, but they are the foundation of the commandments, just as the Ten Commandments are cardinal commandments.
While this is an interesting insight, I would like to conclude with a thought I heard in the name of the mashpia, Reb Meilach Tzwibel a”h.
He said Chassidus explains that there is a major difference between a maskil (a deep thinker of Chassidic thought) and an oved, (one who applies that thought to his life).
For example, a wagon driver is traveling and gets caught in a downpour. All of sudden a bolt of lightening streaks across the sky. The maskil will look at it in awe, and say look at the great powers of the Creator.
While an oved, although he too is in awe, is going to utilize the lightening to look at the road ahead of him. He may notice that there is a limb that fell down and later on there is a sharp turn with a ditch on the side, and he would carefully avoid them.
So too here, the above can remain a nice commentary on the Shema or we can apply it to our life.
Rabbi Avtzon is a veteran mechanech and the author of numerous books on the Rebbeim and their chassidim. He can be contacted at avtzonbooks@gmail.com
