Bostoner Torah Insights: Bostoner‘Chassidus’ in English and Hebrew: Parshas V’Eschanan (Shabbos Nachamu) – 15 Menachem Av 5785
Bostoner Torah Insights - Yerushalayim
Bostoner Torah Insights
Bostoner ‘Chassidus’ in English
Parshas V’Eschanan (Shabbos Nachamu) – 15 Menachem Av 5785
Bostoner Rebbe shlit”a – Yerushalayim
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The Meshech Chochma brings a fascinating observation on the juxtaposition of the phrases, “Return to your tents. However, you stand here with Me” (Devarim 5:27-28). He explains that many marriages that may have been permitted to Bnei Yisroel before Matan Torah were suddenly forbidden when they accepted the Torah. Nevertheless, after Matan Torah they were instructed to ‘Return to your tents’ (Devarim 5:27), implying that they were permitted to remain married those same women. According to the Meshech Chochma the rationale that could justify this is the principle that ‘a convert is like a newborn’ גר שנתגייר כתינוק הנולד דמי. In other words, upon the acceptance of Torah at Har Sinai, each individual was deemed halachically as ‘a newborn,” severing their biological relationships to each other in order that halachically their marriages were deemed permitted.
Moshe, however, was commanded ‘you stand here with me’ (Devarim 5:28), implying that he was not permitted to return to his wife Tziporah. The Meshech Chochma suggests that Moshe at this time held the unique status of being a Kohen, as well as a king and disseminator of Torah. Specifically, due to Moshe’s status as a Kohen, he was not allowed to be married to any ‘converts’ (Yevamos 61b), which would include Tziporah.
Perhaps another reason that Moshe was commanded to remain with Hashem, and not to ‘go back to his tent’, is so that he would maintain the ability to receive Torah from Sinai and transmit it to Klal Yisroel, without reverting back to the way he was before Matan Torah. Similarly, this might explain why Moshe Rabbeinu was not allowed to enter Eretz Yisroel, so that he would maintain his level as “A Man of Elokim” and not descend to a level of “A Man of the Earth”.
Parshas V’Eschanan contains the Shema Yisroel that we recite each day at Shacharis and Maariv. It seems odd that the first two Parshiyos of Kriyas Shema were only recorded in the Torah in Sefer Devarim, forty years after receiving the Torah. I thought perhaps that those who witnessed Matan Torah and saw the Aspaklaria HaMeira, did not need the paragraph of Shema to awaken within them the love and fear of Hashem. Rather it was from the next generation on that did not witness Matan Torah firsthand that needed the daily affirmation of Kriyas Shema.
The Sifsei Tzaddik writes that when love is awakened within the soul of a Jew, a corresponding expression of love, as it were, is aroused within Hashem. The letters ‘Ayin’ and ‘Daled’ in the Pasuk of Shema Yisroel are enlarged. The Chasam Sofer explains that the letter ‘Ayin’, which also means the word ‘eye’, demonstrates that Hashem constantly has his eyes upon the word (see Devarim 11:12). The ‘daled’ demonstrates that Hashem is found in all four corners of the world. On Shabbos, we do not wear Tefillin, seemingly because a greater love is aroused on Shabbos allowing us connect with Hashem through the observance of Shabbos even without the help of the Tefillin. Perhaps this is why the custom in Nusach Boston is to recite Ahavat Olam during the weekday before the Kriyas Shema, but to recite Ahavah Rabbah on Shabbos.
Let’s conclude by explaining how each of the six words in the Pasuk “Shema Yisroel” alludes to one of the Six Books of the Mishnah. “Shema” corresponds to the beginning of Seder Zeraim and Mesechet Brachos, which discusses the laws of Shema Yisroel. “Yisroel” corresponds to Seder Mo’ed, as per the blessing on the festivals ‘Who sanctifies Yisroel and the Festivals”. “Hashem” corresponds to Seder Nashim, as the name of Hashem literally dwells within the union of man and woman איש ואשה . Seder Nezikin and its monetary court cases corresponds to “Elokeinu” which also may refer to Beis Din (see Shemos 21:6). “Hashem” corresponds to Seder Kodshim, as Korbanos must be offered for the sake of Hashem. The word “Echad” corresponds to Seder Taharos, as the unity between Hashem and Yisroel, provides purification for Yisroel like a Mikvah (see the final Mishnah in Yoma).
May it be the will of HaKadosh Baruch Hu that we sanctify His name and merit the Geulah Shlayma, speedily in our days.
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