Parashat Ekeb- The First Two Paragraphs of Shema
Parashat Ekeb contains the section of "Ve’haya Im Shmo’a," the second of the three paragraphs that comprise the "Shema" recitation (11:13-21) which we include in our prayer service each morning and evening. The first paragraph of Shema, "Shema Yisrael," was read in last week’s Parasha, Parashat Vaethanan (6:4-9).
When we compare the themes and wording of these two paragraphs, we find a number of similarities, but also several differences. The primary differences are:
1) The paragraph of "Ve’haya" speaks at length of the punishment that God threatens to bring upon Am Yisrael if they betray Him. This topic is not mentioned in the paragraph of "Shema Yisrael."
2) The paragraph of "Shema Yisrael" is presented in the singular form, as though speaking to individuals, rather than to a group. "Ve’haya," by contrast, is written entirely in the plural form.
3) Both paragraphs emphasize the importance of loving God "with all your heart" and "with all your soul." The first paragraph, however, also speaks of the need to love God "with all you assets" ("Be’chol Me’odecha" – 6:5), a phrase that does not appear in the second paragraph.
These differences perhaps indicate that the sections of "Shema" and "Ve’haya Im Shamo’a" are addressed to two different audiences. The Gemara in Masechet Berachot (35b) records what is perhaps the most famous debate among the Sages, one which relates to the fundamental question of how a person should spend his life. Rabbi Yishmael maintained that a person should "plow in the season of plowing, sow in the season of sowing, and reap in the season of reaping." In other words, he held that one should work for a living, while obviously designating time each day for Torah learning. Rabbi Yishmael arrived at this conclusion from the verse in the section of "Ve’haya Im Shamo’a" which says, "…you shall gather your grain, your wine and your oil" (11:14), implying that the Torah encourages work. Rabbi Shimon Bar Yohai, however, responded to Rabbi Yishmael’s view by exclaiming, "What will be with Torah?" If a person exerts time and energy in the pursuit of a livelihood, he will be unable to properly study Torah. Rabbi Shimon thus held that a person should ideally withdraw from mundane activities and devote himself exclusively to Torah study.
The Gemara concludes this discussion by observing, "Many acted in accordance with Rabbi Yishmael and were successful; but many acted in accordance with Rabbi Shimon and were unsuccessful." In essence, the Gemara here establishes a distinction between the masses and the exceptional scholars. For the "many," for the majority of people, it is preferable to earn a proper livelihood through normal work, and allocate some time each day for learning. As the Gemara noted, many people who attempted the Torah-only lifestyle advocated by Rabbi Shimon did not succeed. The clear implication, however, is that a small number of people indeed succeeded. Uniquely-suited individuals should thus be encouraged to withdraw from work and devote themselves exclusively to full-time Torah learning.
With this in mind, we might suggest that the first two sections of Shema are directed toward two different groups of people. The section of "Shema Yisrael" is written in the singular form because it addresses the exceptional scholar, who spends his days and nights in the study hall. The Torah here instructs this individual to love God even with all his "assets," that he should forego on material gain in order to devote himself to Torah learning. The section of "Ve’haya Im Shamo’a," however, which is written in the plural form, is directed toward the masses, to the majority of Jews. They are not required to serve God with all their assets, as they are entitled to pursue a livelihood. But when speaking to them, the Torah must add a warning of the repercussions of abandoning the Torah. The Torah does not issue this warning to the full-time Kollel student who spends the entire day engrossed in Torah learning, protected and shielded from external spiritual influences. It directs this warning specifically to the laymen, to those who spend most of their day in the office, where all kinds of moral and religious challenges arise. This group must stand guard and resist the various temptations that they confront in their businesses and professions, and ensure to retain their firm, unwavering commitment to the Torah and its Misvot.
