DEVARIM/DEUTERONOMY - PARSHAS VA'ESCHANAN 6:4-25 - ספר דברים - פרשת ואתחנן - ו:ד-כה - ששי

The verse says: "Shema Yisrael, listen Israel, Hashem Elokeinu, Hashem Echad." This means: Hear, O Israel, Hashem, our God, Hashem is one. The teacher explains that this verse is extremely significant, with much meaning and insight from various perspectives, including Chassidus, the Rambam, and Halacha. However, here he focuses on the simple meaning according to Rashi. The teacher asks: What does it mean, "Hashem Elokeinu, Hashem Echad"? He notes that Rashi will explain this, and that the verse is the foundation of Jewish faith, recited daily, and is central to our belief in the oneness of God.

Rashi explains: "Hashem, who is our God now, and not the God of the nations, will in the future be Hashem Echad, the one God over all nations." Right now, Hashem is our God, but not the God of the other nations. In the future, however, He will be recognized as the one God by all peoples. This is supported by the verse in Tzefania (chapter 3, verse 9): "For then I will turn the nations to a clear language, so that they will all call in the name of Hashem." There is another verse in Zechariah (chapter 14, verse 9): "On that day, Hashem will be one and His name will be one." This means that in the future, everyone will call God by His name, and He will be recognized as the one God by all.

The verse says: "V'ahavta es Hashem Elokecha b'chol levavcha u'v'chol nafshecha u'v'chol me'odecha"—You shall love Hashem your God with all your heart, with all your soul, and with all your possessions. The teacher explains that this means you are to love God with every aspect of your being: your heart, your soul, and your monetary possessions. He notes that Rashi will elaborate on each of these phrases, and that this verse is about the depth and totality of our love for God.

Rashi explains on "V'ahavta": Do Hashem's words out of love. The teacher elaborates that there is a difference between someone who serves out of love and someone who serves out of fear. If a person serves his master out of fear, then when it becomes burdensome or difficult, he may leave and abandon his service. But when someone serves out of love, that love is consistent and remains even when things become difficult or burdensome. The teacher recalls that earlier, in the previous parsha, Moshe Rabbeinu said that serving out of love is different from serving out of fear, and that there is a distinction in reward between a thousand generations and two thousand generations depending on whether one serves out of love or fear. Here, Rashi brings out that love is what keeps a person connected even when service is hard, whereas fear may not be strong enough to keep someone when things get tough.

On the phrase "b'chol levavcha," the teacher explains that it is written with two vavs, which is similar to saying "b'chol libecha." Rashi says this means with both inclinations—the yetzer tov (good inclination) and the yetzer hara (evil inclination). Another meaning is that your heart should not be divided against Hashem; you should not be split in your devotion. The teacher adds that this means not only should your actions be for Hashem, but your heart should also be fully with Him, without any inner questioning or division. Your love for Hashem should be complete and undivided.

Rashi explains on "u'v'chol nafshecha" that it means even if Hashem takes your soul. The teacher elaborates that this is the extent of love for Hashem: even if it requires giving up your life, you should still love Him. This is the ultimate level of devotion, to be willing to give up everything, even your very life, for your love of God.

Rashi explains on "u'v'chol me'odecha" that it means with all your money. The teacher points out that this seems strange—if a person is already told to love God even if He takes your life, why does the verse also need to say with all your possessions? Rashi answers that there are people for whom their money is more precious than their own bodies. Therefore, the Torah says you must love Hashem even if it costs you all your money. Rashi gives another interpretation: "u'v'chol me'odecha" means with every measure that Hashem measures out to you, whether it is good or whether it is a measure of punishment. You should love Hashem in every situation. The teacher brings the example from King David in Tehillim: "I will raise the cup of salvation"—even when things are good, and "I find trouble and sorrow"—even when things are difficult. In both cases, you should still love Hashem. The teacher also notes that Rashi in Parshas Eikev points out that this parsha is written in the singular, while the next parsha (V'haya im shamoa) is in the plural, even though some verses are repeated. This highlights the personal nature of this commandment.

The verse says, "And these words that I command you today shall be upon your heart." The teacher explains that this verse is an interpretation of the previous verse, which spoke about loving Hashem your God. The question is: what is the love, and how is it expressed? The answer is that these words that I command you, if they are on your heart, then from this you will come to recognize Hashem and attach yourself to His ways. The teacher emphasizes that even though these commandments were given long ago—forty years earlier—they should not be regarded as an old letter that a person puts away and forgets about. Rather, they should be as fresh and new as if they were given today, something that everyone is eager to hear and run towards. The Torah should always feel new and relevant, not outdated or stale.

On the words "VeHayu HaDevorim HaEileh"—"And these words shall be"—Rashi asks: what is the love that the Torah is referring to? The answer is that it is through these words being on your heart that you come to recognize Hashem and cleave to His ways. In other words, by keeping the words of Torah and mitzvos close to your heart, you develop a relationship with Hashem, which leads to love and attachment to His ways. The teacher highlights that this is the practical expression of love for Hashem: internalizing His words so that they influence your recognition of Him and your desire to follow in His ways.

The verse says, "That I command you today." The teacher explains that even though these commandments were given long ago, they should not be like an old royal decree—a "diotagma yeshana"—that people do not bother to look at anymore. Instead, they should be like something new, "kechadasha," which everyone runs to see and is excited about. The word "diotagma" refers to a royal command that comes in a letter. The Torah is teaching us that the mitzvos should always feel fresh and new, not something old and neglected. The teacher elaborates that this is the attitude we should have toward Torah and mitzvos: to approach them with excitement and eagerness, as if they were just given today.

The verse says, "You shall teach them diligently to your children, and you shall speak in them, when you sit in your house, when you walk on the way, when you lie down, and when you rise." The teacher explains that "veshinantam" means to teach sharply, so that the words are clear and sharp in your mouth. You should be able to answer any question about Torah immediately, without hesitation or mumbling. The commandment is not only to teach your biological children, but also your students, as students are called "children" in many places in the Torah. The verse also instructs that you should speak in them—meaning your main speech should be in Torah, making it the primary focus of your conversation, not something secondary.

The teacher further explains the practical meaning of the verse: "When you sit at home and when you walk on the way, when you lie down and when you rise." This refers to the usual times and places in life—when you are at home, on the road, going to sleep, or waking up. The Torah is speaking in the language of everyday life, indicating that Torah should be with you at all times, in all situations. The teacher notes that the Torah could have just said "when you lie down and when you get up," but it adds "when you sit at home and when you walk on the way" to cover all circumstances. The mitzvah of reciting Shema applies at the times of lying down (night) and getting up (morning), not literally whenever you go to sleep or wake up during the day or night, but at the standard times associated with these actions.

On the word "veshinantam"—"you shall teach them diligently"—Rashi explains that this is a language of sharpening. The words of Torah should be sharp and clear in your mouth, so that if someone asks you a question about Torah, you do not have to hesitate or mumble, but can answer immediately. The teacher emphasizes that this is not just about knowing the information, but about having it so well-learned and internalized that you can respond without delay, demonstrating clarity and mastery.

On the words "levanecha"—"to your children"—Rashi explains that this refers not only to one's biological children, but also to one's students. The teacher elaborates that throughout the Torah, students are called "children." For example, the verse says, "You are children to Hashem your God," referring to the Jewish people as children. Another example is "the sons of the prophets," which refers to their students, not their actual sons. Similarly, when Chizkiyahu taught Torah to all of Israel, he called them "children." Just as students are called "children," the teacher (the Rav) is called "father," as in the verse where Elisha refers to Eliyahu as "my father, my father, the chariot of Israel." The teacher underscores that this is the relationship between a teacher and students in Torah: the teacher is like a father, and the students are like children.

Rashi explains on the words "Vedibarta bam"—you shall speak in them—that your main speech should be only in the words of Torah. In other words, make them the main part of your speech, and do not make them secondary. Your main conversation, your main focus, should be on Torah, not on other things. This is what it means: make them the main thing, and do not make them something secondary or just a side point.

Rashi comments on the phrase "Uv'shochbecha"—when you lie down. Could it mean even if you lie down in the middle of the day? The Torah says also "Uv'kumecha"—when you get up. So maybe it means even if you get up in the middle of the night? The Torah further says, "B'shivtecha b'veisecha u'v'lechtecha vaderech"—when you are sitting at home and when you are going on your way. The Torah is speaking in the way of the world, about the usual time of lying down and the usual time of getting up. It's not about any time you happen to lie down or get up, but rather the regular times—at night when you go to sleep and in the morning when you get up. The Torah is using the language of the way of the world, referring to the time of lying down and the time of rising.

The verse says, "Ukshartam le'os al yadecha v'hayu l'totafos bein einecha"—you shall tie them as a sign upon your hand, and they should be for totafos between your eyes. The teacher explains that this refers to the mitzvah of tefillin. "Ukshartam le'os al yadecha"—you shall tie them as a sign on your hand—means the tefillin that is on the hand. Rashi calls it tefillin, even though the verse is talking about the hand itself, perhaps because it is made up from several parshiyos. "V'hayu l'totafos bein einecha"—they should be for totafos between your eyes—refers to the tefillin that is on the head. Rashi says "b'roish"—in the head—meaning that the tefillin is not only to be on the head, but it actually has to penetrate, to be in the head. It doesn't say "tefillin she'al harosh"—on the head—but "b'roish"—in the head. The teacher mentions the Rebbe's request, especially during times of war, to encourage people to put on tefillin, quoting the Gemara: "V'ro kol amei ha'aretz ki sheim Hashem nikra alecha v'yaru mimeka"—all the nations of the earth will see that the name of Hashem is called upon you and they will fear you. This is a special segulah to bring fear to the nations. The tefillin on the head is more visible, and that's the main sign, even though the verse says to tie it as a sign on your hand. The teacher also tells a story about the Alter Rebbe: when he was wearing tefillin, a great fear fell upon the people who arrested him when they came into his cell.

Rashi explains on the words "Ukshartam le'os al yadecha"—you shall tie them as a sign upon your hand—that this refers to the tefillin that is worn on the arm. "Eilu tefillin she'bizroa"—these are the tefillin that are on the arm.

Rashi explains on the words "V'hayu l'totafos bein einecha"—they should be for totafos between your eyes—that this refers to the tefillin that are on the head. "Eilu tefillin she'berosh"—these are the tefillin that are on the head. Rashi further explains why they are called "totafos": because of the number of parshiyos (Torah portions) in them. The word "totafos" is made up of two parts: "tat" in the language of Katfi means two, and "fas" in the language of Afriki also means two. So together, "totafos" means four, referring to the four parshiyos in the tefillin. The teacher notes that this seems like a very strange and distant way of saying four, using various different languages, and suggests looking into the commentaries to see why the Torah chose to express it this way and what the meaning behind it is.

The verse says, "U'chsavtam al mezuzos beisecha u'vish'arecha"—you shall write them on the doorposts of your house and on your gates. The teacher explains that this is the mitzvah of mezuzah, to write these words on the doorposts of your house and on your gates.

Rashi comments on the words "Mezuzos beisecha"—the doorposts of your house. Rashi notes that it is written "mezuzas" (singular), not "mezuzos" (plural), which teaches that you only need to put a mezuzah on one post, not on both sides. The teacher adds that in the printed Chumash it says "mezuzois" with a vav, but Rashi's tradition is that it is written without a vav, "mezuzas," and that's why it says you only need one. Rashi also explains that "uvish'arecha"—and on your gates—comes to include the gates of courtyards, the gates of countries, and the gates of cities. The teacher notes that the order could be courtyards, cities, and countries, or the other way around, but the idea is that all these gates are included in the mitzvah of mezuzah.

On the words "u'vish'arecha"—"and on your gates"—Rashi explains that this comes to include not just the gates of your house, but also the gates of courtyards, the gates of countries, and the gates of cities. The teacher notes that the order Rashi gives is a little bit from larger to smaller areas, mentioning a courtyard, a city, and a country, or perhaps the other way around. The main point is that the mitzvah of mezuzah applies not only to private homes but also to these various types of gates.

The verse says, "V'haya ki yeviacha Hashem Elokecha el ha'aretz asher nishba la'avosecha le'Avraham le'Yitzchak u'le'Yaakov latet lach, arim gedolos v'tovos asher lo vanisa"—"And it will be when Hashem your God brings you to the land that He swore to your fathers, to Avraham, Yitzchak, and Yaakov, to give you great and good cities that you did not build." The teacher explains that this means when God brings you into the land, which He has sworn to your fathers, to give you large and good cities that you had not built. The focus is on the gift of the land and its cities, which are ready and established, not built by the Israelites themselves.

The verse continues, "U'batim mele'im kol tuv asher lo mileisa, u'voros chatzuvim asher lo chatavta, kramim v'zeisim asher lo natata, v'achalta v'savata"—"And houses full of all good things that you did not fill, and hewn cisterns that you did not hew, vineyards and olive trees that you did not plant, and you will eat and be satisfied." The teacher explains that this means you will find houses already full of good things, which you did not have to fill yourself, and cisterns that have already been dug out, which you did not dig. There will be vineyards and olive trees that you did not plant, and you will be able to eat and be satisfied from all of this bounty. The emphasis is on the ready-made blessings that the people will receive upon entering the land.

On the word "chatzuvim"—"hewn"—Rashi explains that the reason the Torah uses the language of "chatziva" (hewing or carving) is because these cisterns were in places of hard ground and rocks. Therefore, the term "chatzuvim" is used, which means to carve out, rather than just to dig, since it was a more difficult process due to the rocky terrain.

The verse says, "Hishamer lecha pen tishkach es Hashem asher hotzi'acha me'eretz Mitzrayim mi'beis avadim"—"Be careful lest you forget Hashem, who took you out of the land of Egypt, from the house of slavery." The teacher explains that this is a warning to be careful not to forget God, who took you out from Egypt, from the house of slavery. The emphasis is on remembering the redemption from Egypt and not taking it for granted.

On the words "mi'beis avadim"—"from the house of slaves"—Rashi, as the Targum says, translates it as "mi'beis avdusa," meaning from a house of servitude, a place where you were slaves. The teacher elaborates that this means you were taken out from a house where you worked and slaved away, not just a generic slave house, but specifically from the servitude to Pharaoh. The teacher notes that Rashi already mentioned earlier that the Israelites were not slaves to slaves, but slaves to Pharaoh himself. He also points out that Rashi does not always translate this phrase in other places, such as in the Aseres Hadibros, and wonders why Rashi chooses to explain it here specifically. The teacher suggests that this is something to look into further.

The verse says, "Es Hashem Elokecha tira v'oso ta'avod u'vishmo tishavea"—"You shall fear Hashem your God, and Him you shall serve, and in His name you shall swear." The teacher explains that the phrase "u'vishmo tishavea"—"and in His name you shall swear"—means that if you possess all the qualities mentioned before, such as fearing and serving God, then you are permitted to swear in His name. Since you have fear for His name, you will be careful with what you swear. However, if you do not have these qualities, then you should not swear. Thus, the verse is not commanding you to swear, but rather permitting it under the right conditions.

Rashi explains on the words "uVishmoy Tishaveya"—in His name you shall swear—that if you have all these qualities, meaning if you fear Hashem and serve Him, then "uVishmoy Tishaveya," you can swear in His name. The idea is that since you have fear for His name, you will be careful with your oath. But if not, then do not swear. So "uVishmoy Tishaveya" is not a command that you must swear, but rather that you are permitted to swear in His name if you have the proper fear and service of Hashem, because then you will be cautious with your words. If you do not have these qualities, you should not swear at all.

The verse says, "Lo seileichu acharei elohim acheirim me'elohei ha'amim asher sevivosichem"—do not go after other gods, from the gods of the nations that are around you. The teacher explains that Rashi had previously explained "elohim acheirim" as meaning gods that are foreign to them. Here, the verse specifies the gods of the nations surrounding you. The implication might be that you should not follow those around you, but what about those who are far away? Could you follow them? Rashi clarifies that the same prohibition applies to distant nations as well. However, since you see those around you straying after these gods, the Torah needs to warn you more strongly about them, because there is a greater likelihood that you will be influenced by your immediate neighbors.

Rashi comments on the phrase "me'elohei ha'amim asher sevivosichem"—from the gods of the nations that are around you. The same law applies to distant nations, but because you see those around you going astray after these gods, the Torah needs to warn you more strongly about them. The reason is that you are more likely to be influenced by the practices of the people in your immediate surroundings, so the Torah emphasizes the need to be especially careful about the gods of the nations that are near you.

The verse says, "Ki Keil Kana Hashem Elokecha bekirbecha, pen yechreh af Hashem Elokecha boch, ve'hishmidcha me'al pnei ha'adama"—for Hashem your God is a jealous God among you, lest the anger of Hashem your God flare up against you and He obliterate you from the face of the earth. The teacher does not elaborate further on this verse in the transcript.

The verse says, "Lo tenasu es Hashem Elokeichem ka'asher nisitem b'Masa"—do not test Hashem your God as you tested Him at Masa. The teacher explains that "b'Masa" refers to the time when the Jewish people left Egypt and tested Hashem regarding water. They came to a place where there was no water to drink, and they fought with Moshe Rabbeinu, saying, as it says in the verse, "Is Hashem among us or not?" Because there was no water, they questioned whether Hashem was with them. The Torah here warns not to test Hashem as was done at Masa.

Rashi explains on the word "b'Masa"—when they left Egypt, they tested Hashem regarding water, as it says, "Is Hashem among us or not?" This refers to the incident where the Jewish people, lacking water, questioned whether Hashem was truly with them. Rashi brings the verse that they said, "Is Hashem among us or not?" to show that this was the test at Masa.

The verse says, "Shamor tishmrun es mitzvos Hashem Elokeichem ve'edosav vechukav asher tzivoh"—you should guard, you should keep the mitzvos of Hashem your God, and His testimonies and His statutes that He has commanded you. The teacher does not elaborate further on this verse in the transcript, so we just have the straightforward meaning: you are being told to guard and observe all of God's commandments, His testimonies, and His statutes, as He has commanded you.

The verse says, "V'asisa hayoshor vehatov be'einei Hashem"—you shall do what is straight and what is good in the eyes of Hashem, so that it will be good for you and you will come and inherit the good land that Hashem has sworn to your fathers. The teacher explains that this means you should do what is straight and good, and then brings Rashi to clarify what this means. Rashi says that this refers to compromise and going beyond the letter of the law. In other words, not just doing exactly what is required, but sometimes giving in, compromising, and acting beyond strict justice. This is called "yoshor vehatov"—doing what is straight and good. The teacher emphasizes that this is about going beyond the measure of the law, being willing to compromise and give in, and that this is what the Torah is instructing us to do here.

On the words "hayoshor vehatov"—what does it mean to do what is straight and good? Rashi explains: this is referring to compromise, to going beyond the letter of the law. In other words, sometimes you need to go further than what strict justice would require and be willing to compromise, to give in, to act with extra fairness and goodness. That is what is meant by "straight and good." The teacher highlights that this is about acting beyond the strict requirements, being willing to compromise and do more than just what is required by the law.

The verse says, "La'hadoph es kol oyvecho miponecho ka'asher diber Hashem"—to push away all your enemies from before you, as Hashem has spoken. The teacher explains that this is what will happen when you do justice and go beyond the letter of the law. Then he asks: where did Hashem say this, "ka'asher diber Hashem"—as Hashem has spoken? He notes that this refers to a specific place in the Torah where Hashem promised this.

On the words "ka'asher diber"—as He has spoken—Rashi asks, where did Hashem say this? The teacher explains that this is in the verse, "vehamoysi es kol ho'om"—I will send out all the people. This is found in Shemos, perek chaf-gimel, posuk chaf-zayin, where Hashem says He will drive out all the nations before you. So Rashi is pointing out the source for this promise, that Hashem will push away all your enemies from before you, as He has spoken in that earlier verse.

The verse says, "Ki yishalcha bincha mochor leimor, ma ho'edos vehachukim vehamishpotim asher tzivo Hashem Elokeinu eschem"—when your son asks you tomorrow, saying, what are the testimonies, the statutes, and the laws that Hashem our God has commanded you? The teacher explains that Rashi will clarify that "tomorrow" here does not mean literally the next day, but rather in the future. This is the question of the wise son that we have in the Haggadah: when your son asks you, it means at a later time, not immediately the next day, but after a while, in the future.

On the words "ki yishalcha bincha mochor"—when your son asks you tomorrow—Rashi explains that there is a "tomorrow" that means after a period of time, not literally the next day. The teacher points out that this is the meaning here: it refers to a time in the future, not the immediate tomorrow, but after some time has passed.

The verse says, "Ve'amarta levincha, avodim hayinu leParoi beMitzrayim, vayoytzienu Hashem miMitzrayim beyad chazokoh"—you shall say to your son, we were slaves to Pharaoh in Egypt, and Hashem took us out of Egypt with a strong hand. The teacher simply reads and translates the verse, explaining that this is the answer you give your son: we were slaves in Egypt, and Hashem took us out with a strong hand.

This verse says, "And Hashem placed signs and wonders, great and bad, in Egypt, on Pharaoh and on all his household, before our eyes." The teacher explains that this is part of the answer you give your child when he asks about the mitzvos: you tell him that Hashem did great and terrible signs and wonders in Egypt, directed at Pharaoh and his entire household, and that we saw these things with our own eyes. The emphasis is on the fact that these miracles and plagues were not just stories from the past, but were witnessed by the Jewish people themselves, making it a personal and direct experience. The teacher does not elaborate further on this verse, but simply reads and translates it as part of the narrative of the Exodus that we recount to our children.

This verse continues the narrative: "And us He took out from there, in order to bring us, to give us the land that He swore to our fathers." The teacher explains that Hashem took us out of Egypt with the purpose of bringing us to Eretz Yisroel, to give us the land that He had promised to Avraham, Yitzchok, and Yaakov. The focus here is on the purpose of the Exodus—not just to free us from slavery, but to bring us to the land of Israel as part of the fulfillment of Hashem's promise to our forefathers. Again, this is part of the answer we give to our children, explaining the reason behind the miracles and the redemption from Egypt.

This verse says, "And Hashem commanded us to do all these statutes, to fear Hashem our God, for our good all the days, to keep us alive as it is this day." The teacher explains that Hashem gave us all these mitzvos and statutes so that we should have fear of Hashem, and that this is for our benefit, for our good, all the days. The verse adds, "to keep us alive as we are today," meaning that the mitzvos are not just obligations, but they are for our own good, to give us life and to sustain us. The teacher reads and translates the verse, emphasizing that the commandments are meant to bring us benefit and life, and that this is part of the answer we give to our children about why we keep the mitzvos.

This verse says, "And it will be a righteousness for us if we guard to do all this mitzvah before Hashem our God, as He has commanded us." The teacher explains that this will be considered a merit, a righteousness, for us if we are careful to keep all of the mitzvos before Hashem, as we were commanded. He reads and translates the verse, noting that this is the conclusion of the answer to the child's question: our observance of the mitzvos is not just a duty, but it brings us righteousness and merit in the eyes of Hashem. The teacher adds that, while they have learned this parsha in the simple sense with the Chumash and Rashi, in Chassidus this verse and the whole Shema Yisroel are explained in much greater depth, relating to davening and the service of Hashem, but here he is focusing on the straightforward meaning as explained by Rashi.