Rosh Hashana: שמע and בכל לבבך – Loving Hashem with Both Inclinations
| Rosh Hashana: שמע and בכל לבבך – Loving Hashem with Both Inclinations | |
|---|---|
| Original Shiur | Rosh Hashana Prep – שמע Part 1 (September 7, 2025) Rosh Hashana Prep – שמע Part 2 (September 12, 2025) |
| Source Sheets | Not available |
| Related Topics | Krias Shema, Teshuvah, Shema, Ahavas Hashem, קבלת עול מלכות שמיים, יצר הרע, יצר טוב |
| Related Parsha | |
| Related Holiday(s) | Rosh Hashana |
| Full Transcript | Transcript Part 1 · Transcript Part 2 |
| Step 4 Message | Through Rashi, Sifrei and Maharal, Shema becomes a daily coronation: we listen beyond the surface, accept the yoke with Klal Yisrael, affirm Hashem’s unity now and its destined revelation to all humanity, and channel initial yirah into enduring ahavah that sustains lifelong avodah. |
One-Line Step Four
[edit | edit source]Through Rashi, Sifrei and Maharal, Shema becomes a daily coronation: we listen beyond the surface, accept the yoke with Klal Yisrael, affirm Hashem’s unity now and its destined revelation to all humanity, and channel initial yirah into enduring ahavah that sustains lifelong avodah.
Summary
[edit | edit source]Note: This summary was generated by AI based on the transcript of the shiur. It was not written or reviewed by Rabbi Gershenfeld.
Part 1: Coronating Hashem through שמע – From יראה to אהבה
[edit | edit source]The shiur frames Elul as preparation for Kabbalas Ol Malchus Shamayim, using Krias Shema as the Torah’s blueprint for coronating Hashem. Beginning with Rashi (Devarim 6:4) and the Sifrei, the repeated Shem Havayah in Shema signals two revelations: Hashem as “Elokeinu” now—uniquely manifest through Yisrael—and “Hashem Echad” in the future—when His oneness is universally known, as foretold by Zechariah and Tzefaniah. This reading resists a simplistic chesed/din synthesis and, per Maharal’s question, explains why the Name is repeated. “Shema Yisrael” demands deep listening and a national kabbalah; personal acceptance alone is insufficient. The opening move of Shema is thus communal, covenantal hearing that moves beyond hurried recitation toward intention and responsibility.
Building on Gur Aryeh and Ramchal, the shiur contrasts two hanhagos: our current bechira-based world of sechar ve’onesh and the coming giluy yichudo when Hashem’s sovereignty is evident without resistance. Saying Shema places us in both realities—crowning Hashem today while pledging ourselves to the future universal recognition. This guards against a ghettoized Judaism; Jewish hope is expansive, aiming for all humanity to call in His Name. Practically, the speaker urges deeper kavanah, national solidarity, and optimism, aligning daily Shema with Rosh Hashanah’s Malchuyos. Elul thus becomes a workshop: refine hearing, elevate intent, and internalize that our avodah participates in the world’s movement toward Hashem’s revealed oneness.
Turning to Ve’ahavta, the shiur explores how awe transitions into love. Rashi highlights avodah me’ahavah, and Maharal explains that while yirah initiates the coronation—awakening seriousness and boundaries—ahavah must become the enduring engine of mitzvos. The king parable clarifies: fear establishes the relationship; love sustains and deepens it. “V’hayu had’varim” teaches internalization—Torah’s words must be alive within, not external commands alone. Practically, in Shema we accept the yoke with awe, then immediately cultivate love—through learning, gratitude, and personal relevance—so that our mitzvos are animated rather than burdened. This daily practice trains us for Rosh Hashanah: a kabbalas malchus that begins with trembling but matures into passionate, lasting devotion that sanctifies life and radiates outward to the world.
Part 2: בכל לבבך – Loving Hashem with Both Inclinations
[edit | edit source]Beginning with Shema Yisrael and Hashem Echad, the shiur frames Rosh Hashana as renewed kabbalas ol malchus shamayim. We must avoid a small, defensive acceptance and instead embrace a broad, future-oriented awareness that all will be revealed as good under Hashem’s unity. Then V’ahavta: ahavah is more primary than yirah and is expressed not by inner resonance alone but by concrete deeds of service. Love is enacted. This sets the stage for the hardest line, bechol levavecha, which Chazal read as b’shnei yitzrecha—both inclinations. What does it mean to love Hashem with the yetzer hara? The shiur presses beyond vague inspiration, asking for a practical, halachically grounded avodah that integrates struggle, emotion, and action into accepting Hashem’s kingship.
The ‘easy pshat’ follows Tur and Shulchan Aruch: bechol levavecha does not demand feeling joy when tragedy strikes. When the ‘ship goes down,’ one blesses Baruch Dayan HaEmes, acknowledging pain while accepting the gezeirah. Loving Hashem with all the heart here means serving Him in that pain, not denying it. The class surveys approaches: Chovos HaLevavos’ channeling of native temperaments for Torah; Sfas Emes and Shem Mishmuel’s sanctification of the physical (sleep, eating) for avodas Hashem; and Aruch Hashulchan’s reframe—turn setbacks into opportunities for mitzvah and kiruv. These readings clarify that bechol levavecha does not whitewash suffering; rather, it commands faithful response, proper brachos—Hatov v’hameitiv for the good, Dayan HaEmes for the bad—and sustained service even when the heart is torn.
The Maharal offers a deeper, more demanding reading: bechol levavecha means loving Hashem by mastering the yetzer hara itself. Reward exists precisely because the yetzer resists; overcoming that blockage magnifies avodah and places man, in this sense, before angels. The ‘double beis’ of levavecha hints to two ‘houses,’ two secondary powers that must be brought under malchus Hashem. Practically, this can mean right-hand control—yemin mekareves—recruiting drives like ambition or honor for tzedakah, Torah, and kiruv, while setting left-hand boundaries. Even ‘evil’ events can catalyze higher growth, pushing a person to deeper tefillah, learning, and responsibility. Thus, from daily joy to crisis, the avodah is to broaden kabbalas ol, act with deed-driven love, and either redirect or completely subdue the yetzer hara within the unity of Hashem Echad.
Topics Covered
[edit | edit source]Part 1
[edit | edit source]- שמע ישראל – the meaning of קבלת עול מלכות שמיים and the word אחד
- Rashi's question: why does the Torah say שמע (hear) rather than דע (know)?
- The Maharal's answer: the future universal revelation of Hashem's unity
- The Mizrachi's classic question and the Gur Aryeh's response
- ואהבת – אהבה is more essential than יראה; love expressed through deeds of service
- The Maharal on why אהבה supersedes יראה in the context of Shema
Part 2
[edit | edit source]- בכל לבבך – loving Hashem with both inclinations (בשני יצריך)
- The "easy pshat" (Tur / Shulchan Aruch): accepting a גזירה with a נפש חפצה
- The Maharal's pshat: mastering and ultimately obliterating the יצר הרע
- Channeling the יצר הרע (Chovos HaLevavos, Sfas Emes, Shem Mishmuel)
- ימין מקרבת – using drives for ambition and honor toward Torah, צדקה, and קירוב
מאמרי מקומות (Sources Cited) – Part 1
[edit | edit source]The following sources are cited or discussed in this shiur. Click the links to view the original texts online.
| Source | Hebrew Name | Type | Description |
|---|---|---|---|
| Talmud Bavli, Berachos 13a | תלמוד בבלי, ברכות יג א | Gemara | Reasons the first paragraph of Shema precedes the second: to accept ol malchut shamayim before ol mitzvot. |
| Deuteronomy 6:4 | דברים ו:ד | Tanach | Verse of Shema discussed throughout the shiur. |
| Zephaniah 3:9 | צפניה ג:ט | Tanach | Prophecy that all nations will call upon the Name of Hashem; used to explain future revelation in Rashi/Sifrei. |
| Zechariah 14:9 | זכריה יד:ט | Tanach | Verse cited by Rashi/Sifrei about Hashem’s unity being fully manifest in the future. |
| Sifrei Devarim 31 | ספרי דברים לא | Midrash | Sifrei on Deut. 6:4: Hashem is presently our God and will be one for all in the future. |
| Maharal, Netzach Yisrael | מהר"ל, נצח ישראל | Acharon | Maharal discusses why Shem Hashem is repeated in Shema and the two bechinot of revelation. |
| Ramchal, Da'at Tevunot | רמח"ל, דעת תבונות | Acharon | Ramchal’s framework of divine governance and giluy yichudo referenced in explaining Shema. |
| Maharal’s supercommentator: Mizrachi (Re'em) on Rashi to Deut. 6:4 | הר"א מזרחי (רא"ם) על רש"י לדברים ו:ד | Acharon | Re’em questions how Rashi’s future-oriented read fits Chazal’s focus on present-tense yichud in Shema. |
| Talmud Bavli, Berachos 13b | תלמוד בבלי, ברכות יג ב | Gemara | On concentrating in Shema’s Echad (accepting Hashem’s sovereignty over heavens/earth and four directions). |
| Talmud Bavli, Pesachim 50a | תלמוד בבלי, פסחים נ א | Gemara | World to come: complete recognition of Hashem’s unity (“Bayom hahu yihyeh Hashem echad u’shemo echad”). |
| Maharal, Be’er HaGolah | מהר"ל, באר הגולה | Acharon | Maharal’s methodological work; referenced about proper approach to questions and learning. |
| Gur Aryeh (Maharal) on Deuteronomy 6:4 | גור אריה על דברים ו:ד | Acharon | Maharal’s commentary on Rashi to Shema elaborating two modes of Hashem’s revelation and future yichud. |
| Zohar, Va’etchanan (general reference) | זוהר, ואתחנן | Midrash | Zohar on why Ve’ahavta follows acceptance of the yoke of Heaven; ahava and yira dynamics. |
| Maharal, Nesivos Olam – Nesiv Ahavas Hashem | מהר"ל, נתיבות עולם – נתיב אהבת ה' | Acharon | Explains why love is superior to fear and leads to greater deveikus and constancy. |
| Rashi on Deuteronomy 6:5 | רש"י על דברים ו:ה | Rishon | Rashi interprets Ve’ahavta as doing mitzvot out of love; love-driven avodah vs fear-driven. |
| Mishnah, Pirkei Avot 1:3 | משנה, אבות א:ג | Other | “Do not be like servants who serve the master for the sake of reward”; theme of serving out of love. |
| Chovot HaLevavot (Duties of the Heart) | חובות הלבבות | Rishon | Referenced regarding understanding of ahava; classic medieval mussar work by R. Bahya ibn Paquda. |
| Ramchal, Mesilat Yesharim 24 (Yirat Chet) | רמח"ל, מסילת ישרים פרק כד | Acharon | On fear that emerges from love—fear of losing the relationship; ties to Ve’ahavta discussion. |
| Talmud Bavli, Yoma 86a | תלמוד בבלי, יומא פו א | Gemara | Yoma 86a expounds Ve’ahavta (making the Name beloved). Note: the ‘nafshacha/me’odecha’ martyrdom proof appears in Berachos 61b. |
| Vayikra Rabbah 9:7 | ויקרא רבה ט:ז | Midrash | Midrash stating that all sacrifices will cease in the future except the thanksgiving offering. |
| Midrash Mishlei (Proverbs) 9:2 | מדרש משלי ט:ב | Midrash | Midrash that all festivals will cease except for Purim. |
| Rashi on Deuteronomy 6:6 | רש"י על דברים ו:ו | Rishon | Rashi later in the parashah is cited as offering an answer to the ahava/yira progression. |
מאמרי מקומות (Sources Cited) – Part 2
[edit | edit source]The following sources are cited or discussed in this shiur. Click the links to view the original texts online.
| Source | Hebrew Name | Type | Description |
|---|---|---|---|
| Tanach, Deuteronomy 6:4-9 (Shema Yisrael) | תורה, דברים ו:ד–ט | Tanach | The Shema passage, including Shema Yisrael and V'ahavta, discussed throughout the shiur. |
| Tanach, Deuteronomy 6:5 | תורה, דברים ו:ה | Tanach | V'ahavta verse, focal point for drashot on 'b'chol levavecha' and 'b'shnei yitzrecha'. |
| Rashi on Deuteronomy 6:5 | רש"י על דברים ו:ה | Rishon | Rashi: 'בכל לבבך—בשני יצריך', the classic source for loving Hashem with both inclinations. |
| Talmud Bavli, Berachos 54a | תלמוד בבלי, ברכות נד א | Gemara | Perek HaRo'eh: obligates blessing on bad as on good; drasha of 'b'chol levavecha' with two inclinations. |
| Mishnah Berakhot 9:5 | משנה ברכות ט:ה | Other | Mishnah requiring one to bless on bad tidings as on good. |
| Tur, Orach Chaim 222 | טור אורח חיים סימן רכ"ב | Halacha | Tur on blessings over bad tidings: 'דעת שלמה' and 'נפש חפצה' when blessing Dayan HaEmet. |
| Shulchan Aruch, Orach Chayim 222:3 | שולחן ערוך אורח חיים רכ"ב:ג | Halacha | Codifies blessing on bad with 'דעת שלמה' and acceptance from love. |
| Bayit Chadash (Bach) on Tur, Orach Chaim 222 | בית חדש על הטור, אורח חיים רכ"ב | Halacha | Bach explains 'בשמחה' means joy in avodah/acceptance, not in the misfortune itself. |
| Arukh HaShulchan, Orach Chaim 222 | ערוך השולחן, אורח חיים רכ"ב | Halacha | Parallel presentation of blessing on bad with whole-hearted acceptance. |
| Bereishit Rabbah 9:7 | בראשית רבה ט:ז | Midrash | 'טוב זה יצר טוב ... טוב מאד זה יצר הרע'—the productive role of yetzer hara. |
| Tanach, Genesis 1:31 | תורה, בראשית א:לא | Tanach | Verse used by Midrash to derive 'tov me'od' as yetzer hara. |
| Tanach, Ecclesiastes 4:4 | כתובים, קהלת ד:ד | Tanach | Kohelet on jealousy as driver of human labor. |
| Masechet Semachot (Evel Rabbati) | מסכת שמחות | Other | Cited for 'יצר ותינוק ואשה, שמאל דוחה וימין מקרבת'—balance of restraining and drawing close. |
| Tanach, Psalms 103:20 | תהלים קג:כ | Tanach | Verse interpreted that human 'giborei koach' who subdue yetzer precede angels in blessing. |
| Tanach, Psalms 103:21 | תהלים קג:כא | Tanach | Follow-up verse to distinguish angels above from human 'malachav' below. |
| Tanach, Genesis 18:5 | תורה, בראשית יח:ה | Tanach | Used to show 'לבכם' (with one bet) said to angels—indicating absence of yetzer hara. |
| Tanach, Deuteronomy 30:6 | תורה, דברים ל:ו | Tanach | Future removal of yetzer hara—'circumcising the heart'—used to argue one bet remains. |
| Tanach, Proverbs 10:8 | כתובים, משלי י:ח | Tanach | Supports heart as locus of wisdom/action ('chochmat lev'). |
| Otiyot d'Rabbi Akiva | אותיות דרבי עקיבא | Midrash | Midrash linking the letter lamed to 'lev mevin da'at' and learning. |
| Pirkei DeRabbi Eliezer | פרקי דרבי אליעזר | Midrash | Cited regarding symbolic meaning of the letter lamed and learning. |
| Zohar | הזוהר | Midrash | General Zoharic background on concealment/revelation (tzimtzum) framing the struggle with yetzer. |
| Da'at Tevunot (Ramchal) | דעת תבונות (הרמח"ל) | Acharon | Ramchal on attaining perfection through confronting and overcoming evil. |
| Nefesh HaChaim (R. Chaim of Volozhin) | נפש החיים (ר' חיים מוולוז'ין) | Acharon | Referenced regarding channeling drives toward avodat Hashem. |
| Michtav Me-Eliyahu (R. Eliyahu Dessler) | מכתב מאליהו (ר' אליהו דסלר) | Acharon | Two approaches to kavvanah in Shema and accepting adversity with love. |
| Chovot HaLevavot (Bahya ibn Paquda) | חובות הלבבות | Rishon | Channeling innate traits toward avodat Hashem. |
| Sefat Emet | שפת אמת | Acharon | Hasidic approach to sanctifying the physical and channeling drives. |
| Shem Mishmuel | שם משמואל | Acharon | Hasidic homilies on channeling yetzer for good. |
| Gur Aryeh (Maharal on Rashi) | גור אריה למהר"ל | Acharon | Maharal’s supercommentary on Rashi; noted here as absent on this verse. |
| Netivot Olam (Maharal) – Nesiv Ha'Ahavah | נתיבות עולם (המהר"ל) – נתיב האהבה | Acharon | Primary Maharal source analyzed here for 'b'chol levavecha' and the role of the yetzer. |
| Talmud Bavli, Makkos 22b | תלמוד בבלי, מכות כב ב | Gemara | 'כמה טפשאי... דקיימי מקמי ספר תורה ולא מקמי גברא רבא'—value of a great sage over a Sefer Torah. |
| Talmud Bavli, Berachos 17a | תלמוד בבלי, ברכות יז א | Gemara | Description of Olam HaBa: 'צדיקים יושבים ועטרותיהם בראשיהם וניהנים מזיו השכינה'. |
| Midrash Mishlei (Proverbs Rabbah) | מדרש משלי | Midrash | Cited regarding heart as seat of wisdom (chochmat lev). |
| Talmud Bavli, Bava Basra 73a | תלמוד בבלי, בבא בתרא עג א | Gemara | Aggadot of Rabbah bar bar Chanah—used allegorically about channeling the yetzer. |
| Chayei Adam | חיי אדם | Halacha | Halachic/musar approach: using shelo lishmah to arrive at lishmah. |
| Mishneh Torah, Sefer Kedushah (Rambam) | משנה תורה לרמב"ם, ספר קדושה | Halacha | Referenced broadly regarding channeling physical drives within halachic sanctity. |