Heart of Hearts

Parshas Kedoshim, the second of the two Sedras that we Lain this week, is not very long but contains many of the Mitzvos—more Mitzvos than any other PArsha of similar length. While the Mitzvos contained within run the gamut, and cover all areas of Halacha, there is a section of the Parsha that speaks about Mitzvos Bein Adam L’Chaveiro, such as Rechilus, Tochacha and Nekama. Besides these specific Tzivuyim, however, there are two more Klaliosdik, or general, Mitzvos regarding the way we are supposed to relate to our fellow Yidden. As our every interaction is governed by these Mitzvos, it certainly seems appropriate to try and understand their essence.

The Passuk tells us: “Lo Sisna Es Achicha B’Levovecha”, we cannot hate our brethren, fellow members of the Am Kadosh, in our hearts. On the face of it, this is a very straightforward Halacha: one cannot harbor hate against another Jew. If we think about it a little more, however, some questions emerge.

First, a few Pessukim later the Torah tells us “V’Ahavta L’Reacha Kamocha”, that we have a responsibility to love our brethren. If this is the case, why would the Torah have to tell us that we are not allowed to hate them? It would seem that a Chiyuv to love someone would imply an Issur to hate them—why is there a need for an additional Tzivuy?

The word “B’Levavecha” seems extra as well. Hatred is an emotional state, does it not reside in a person per force? What does the Torah mean to add with this word?

The Rishonim seem sensitive to the addition of the word “B’Levavecha”, an offer a number of explanations for its presence in the Passuk. The Bechor Shor, for example, explains thatif one feels that someone else wronged him in some way he should not harbor that hatred, but should confront the fellow, asking why he did so. In airing his feelings, perhaps they will come to a mutual understanding, and the hatred will dissipate. Thus, the word “B’Levavecha” is linked to the next part of the Passuk which says “V’Lo Sisa Alav Chet”, that you should not bear the sins of another in silence.

While this approach certainly explains the presence of the word B’Levavecha, the inclusion of this word seems to be telling us something specific. If the Torah only wished to tell us that the hatred should not be held in silence, it could have used a term for silence—why is the word B’Levavecha used and not a term that relates to silence specifically? It would therefore seem that there is a meaning to this word individually as well as in the context of the Passuk.

This notion is perhaps bolstered by a comment made by the Ibn Ezra regarding the connection between the Mitzvah of “Lo Sisna Es Achicha B’Levovecha” and that of “V’Ahavta L’Reacha Kamocha”. The Ibn Ezta points out, as we mentioned, that “Lo Sisna” is in fact the inverse of “V’Ahavta”, but he adds an interesting point. These two Mitzvos, notes the Ibn Ezra, are Natuah, or rooted, in a person’s Lev and our ability to live within Eretz Yisroel is Taluy in them—a reality indicated by the fact that the Bayis Sheni was destroyed because of Sinas Chinam.

The Ibn Ezra is telling us something fascinating: these two Mitzvos are in fact complimentary—on one hand we must love other Yidden and we are not allowed to hate them—and they are both rooted “B’Levovecha”, in a person’s heart. So important are these Mitzvos, however, that the question of whether we can stay in Eretz Yisroel or are sent to Galus is decided by our performance of them. If we distill this down, it appears that in truth our ability to stay in Eretz Yisroel is dependant on our Lev, our heart. If there is Ahava in our hearts, we can maintain the Bais Hamikdash, but if Chas V’Shalom there is Sinah B’Lev, we cannot.

This approach of the Ibn Ezra may help us understand a rather obscure Chazal.

There is a collection of Medrashim on the letters of the Aleph Bais that is attributed to R’ Akiva, called Osios D’Rebbi Akiva. About the letter “Lamed”, the Medrash there tells us that “Ain Ahava Ela B’Lev” and “Ain Sinah Ela B’Lev” and learns each out of Pessukim. The Medrash therefore concludes that “Ain Hakadsoh Baruch Hu Tzofeh Ela L’Lev”, Hashem only looks at the Lev, as the Passuk says “Hashem Yirah L’Lev”.

Without the words of the Ibn Ezra it would be a difficult to explain what exactly is meant by this Mamer Chazal, but with this approach it is well understood. Because Ahavah and Sinah are rooted in the Lev, that is where Hashem looks when deciding, Kavayachol, if Klal Yisroel is Zoche to Yeshivas HaAretz. Only if we are using our Lev correctly, and are suffused with Ahava, can we remain Al Admas Kodesh.

Based on the Medrash and the words of the Ibn Ezra, it is clear that the Mitzvos that are dependent on the Lev are vital to the destiny of Klal Yisroel. We must however understand why this is the case. Why is it that these Mitzvos specifically determine whether we stay in Artzenu Hakdosha or are sent to Galus? What is it about the Lev specifically that plays such a pivotal role?

Though the literal meaning of the word “Lev” is “heart”, there is another meaning that appears in Chazal, which may allow us to develop an approach to our discussion.

The Passuk in Shema says “V’Ahavta Es Hashem Elokecha B’Chol Levavecha…” but we know a person only has one heart, so how are we therefore to understand the word “B’Chol” which sounds like there are more than one and you have to love Hashem with each of them? The Gemarah in Brachos explains: “B’Chol Levavecha, B’Sheni Yitzrecha, Yetzer Hatov V’Yetzer Harah.” The Pashut Pshat in the Gemarah is that the words “B’Chol Levavecha” refer to the Yetzer HaTov and Yetzer HaRah that are present in each of our lives, and we are responsible to love Hashem using each of those forces. We see that the word “Lev” can refer not only to our physical heart, but to the Yetzerim that Hashem gave us. Perhaps we can understand the Pessukim in our Parsha, and the concept of Lev, based on this Gemarah.

There is a question that is asked by many in approaching the Gemarah in Brachos: it is understandable how a person can love Hashem using his Yetzer HaTov, but how can we use our Yetzer Harah for this Mitzvah?

R’ Moshe Rosenstein, pre-war Ba’al Mussar in Europe, points out that this question is based on false pretense. Ahavas Hashem is accomplished by defying our our Ratzon because of the Ratzon Hashem—that is how we show Him our Ahava. Thus, if we avoid a temptation presented by the Yetzer Harah because that is the Ratzon Hashem we have served Hashem with Ahavah using the Yetzer Harah. That being the case, it is quite easy to show Ahavas Hashem using the Yetzer Harah, because by defying our basest inclinations out of love for Hashem we are doing just that.

It is more difficult to understand, continues R’ Moshe, how to love Hashem using the Yetzer Hatov! If the way to show love to Hashem is by defying our impulses, how does that relate to the Yetzer Hatov, which urges us to do that which is positive? If we carry out the Mitzvos as the Yetzer HaTov wants us to, that doesn’t show Ahava because we have not denied ourselves the instincts of the Yetzer. If we don’t do what the Yetzer HaTov tells us, however, will we not be acting against the Ratzon Hashem?

R’ Moshe answers that there is an instance that we can show Ahavas Hashem using the Yetzer Hatov: when it is actually acting as a “Frummer Yetzer Harah.” Sometimes even the advice of the Yetzer Tov is K’neged the Ratzon Hashem. We think we should act a certain way or carry our a certain act because that’s what the Torah wants, but really we have no adequately measured the impact our actions will have and whether they fully align with the Ratzon Haborei. If we do so, and come to the conclusion that it is better to ignore the advice of the Yetzer HaTov, we are showing Ahavas Hashem with our Yetzer Hatov, denying the urges that we think are positive in light of the ultimate Emes.

Based on this novel concept, it seems that the word “Lev”, can sometimes refers to the Yetzer Hatov and sometimes to the “Yetzer Harah,” and we must always carefully consider the message the Torah is sending.

When the Passuk says “Lo Sisna Es Achicha B’Levovecha” perhaps the message is similar to the concept of “V’Ahavta Es Hashem Elokecha B’Chol Levavecha.” It may occur that we think that the Ratzon Haborei is that we should hate someone—perhaps he has acted in a way that we consider unbecoming or contrary to the correct Derech. The Torah therefore tells us “Lo Sisna Es Achicha B’Levovecha” you cannot hate someone even based on your Yetzer Hatov. Even when you think you have the best reasons in the world to hate someone, we must determine whether the Ratzon Hashem is such as well. All too often Sinah comes from a place of self-righteousness and not actual righteousness—it comes from the wrong Lev.

The same is true of Ahava as well, as the Medrash tells us, “Ain Ahava Ela B’Lev”. There are times when we think that by loving someone we are fulfilling the dictate of :V’Ahavta L’Reacha Kamocha”, but in fact it is the other Lev, the Yetzer Harah, telling us to do so, for there are some people who are outside this realm. When it comes to Ahava, therefore, we must also ensure that our emotions and actions are in line with the ultimate Ratzon Hashem, and not rely solely on what we think our Yetzer is telling us.

Perhaps this is why these Mitzvos are so key to our continued Yishuv HaAretz—because they are indicative of our relationships with our Lev, the Yitzrei Hatov V’Harah, and how we take the Ratzon Hashem into account. If we rely solely on our own inclinations, and misapply the Mitzvos of Ahava and Sinah, it shows that we are not intent on fulfilling the Ratzon Haborei and this can have catsetrophic consequences. Because Ahava and Sinah are rooted in the Lev, “Ain Hakadsoh Baruch Hu Tzofeh Ela L’Lev”, Hashem looks at our metrics, how we are making decisions in these areas, and that determines how we are judged.

The message of this Mitzvah is so important as we go about our daily lives. We all encounter people that we think are deserving of hatred, and those who we think we are responsible to show love for. We must always determine whether these instincts are based in the Ratzon Hashem or our own machinations. Perahps if we are successful, and properly align our actions and emotions with the Ratzon Elyon, we will once again be Zoche to the Yeshivas HaAretz that is Taluy in our Lev.