Hearing Test

“מֵהֵיכָן זָכוּ יִשְׂרָאֵל לִקְרוֹת שְׁמַע, אָמַר רַבִּי פִּנְחָס בַּר חָמָא מִמַּתַּן תּוֹרָה זָכוּ יִשְׂרָאֵל לִקְרוֹת שְׁמַע"

Parshas V’Eschanan includes the first Perek of Krias Shema, the first Passuk of which stands on our lips at all times . The Medrash, here, asks a question: “ מֵהֵיכָן זָכוּ יִשְׂרָאֵל לִקְרוֹת שְׁמַע”, what Zechus does Klal Yisroel have that allows us to say Krias Shema? The Medrash answers, “מִמַּתַּן תּוֹרָה זָכוּ יִשְׂרָאֵל לִקְרוֹת שְׁמַע”, we were Zoche to say Krias Shema because of Mattan Torah.

The Medrash continues, explaining this statement: “אַתְּ מוֹצֵא לֹא פָּתַח הַקָּב''ה בְּסִינַי תְּחִלָּה אֶלָּא בְּדָבָר זֶה, אָמַר לָהֶם: שְׁמַע יִשְׂרָאֵל: אָנֹכִי ה׳”. At the time of Mattan Torah, HKBH spoke to Bnei Yisroel, and began with the words “ שְׁמַע יִשְׂרָאֵל” then continuing with “אָנֹכִי ה׳”, the first of the Aseres HaDibros . Then, the Medrash tells us: “נַעֲנוּ כֻּלָּן וְאָמְרוּ: ה׳ אֱלקינוּ ה׳ אֶחָד. וּמשֶׁה אָמַר: בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד”. Klal Yisroel responded by completing the Passuk with the words “ה׳ אֱלֹהֵינוּ ה׳ אֶחָד” and Moshe Rabbeinu said “בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ” as required by Halacha.

While this Medrash seems fundamental in nature, it is difficult to understand.

How are we to understand the first question posed in the Medrash, “מֵהֵיכָן זָכוּ יִשְׂרָאֵל לִקְרוֹת שְׁמַע”? Why do we need a specific Zechus to say the words of Shema? This Passusk forms the very foundation of our Emunah—why do we need to be Zoche to say it?

The answer given by the Medrash is similarly difficult to understand.? Why did HKBH introduce the Aseres Hadibros with the words שְׁמַע יִשְׂרָאֵל, and why did Bnei Yisroel finish the Passuk? What was the meaning of this exchange?

Finally, what is the connection between the two? Why, indeed, does the fact that HKBH said the words שְׁמַע יִשְׂרָאֵל  at the time of Mattan Torah give us the Zechus to say these words each day? What is the Medrash telling us?

The truth is that this Medrash seems connected to a Gemara with a very similar theme.

The Yerushalmi in Brachos asks a question: “מִפְּנֵי מַה קוֹרִין שְׁתֵּי פַּרְשִׁיּוֹת הַלָּלוּ בְכָל יוֹם”, why do we say the two Parshios of Shema each day? The Gemara answers: “רִבִּי לֵוִי אָמַר מִפְּנֵי שֶׁעֲשֶׂרֶת הַדִּבְּרוֹת כְּלוּלִין בָּהֶן”, each of the Aseres HaDibros are contained within the words of Krias Shema. The Gemara continues, enumerating each connection, beginning with: “אָנֹכִי ה׳ אֱלֹקֶיךָ שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹקֵינוּ”. The first of the Dibros , “אָנֹכִי ה׳ אֱלֹקיךָ” hints to the first words of Krias Shema, “שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹקֵינוּ”. The next of the Dibros , “לֹא יִהְיֶה לְךָ” the corresponds to the end of the first Passuk, “ה׳ אֶחָד”.

On its face, this Gemara fits very well with the underlying message of the Medrash. It seems that there is an innate connection between Mattan Torah and Krias Shema, so much so that the words of Krias Shema are to be found within the Aseres HaDibros , which were given then.

In fact, it seems that this connection extends even farther than this Medrash and the Yerushalmi suggest.

The second Passuk in Sefer Tehillim includes the words “וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה”, and the Medrash Tehillim there asks: “וּמָה אַתְּ מְקַיֶּמֶת וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה”, how does one accomplish the goal of being immersed in Torah all day and night? The answers is somewhat counterintuitive: “אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ זוֹ קִרְיַת שְׁמַע”, Krias Shema can help one accomplish the ideal of “וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה”. The Medrash expands on this idea: “שֶׁאִם אָדָם קוֹרֵא אוֹתָהּ שַׁחֲרִית וְעַרְבִית מַעֲלֶה עָלָיו הקב״ה כְּאִלּוּ יָגַע בַּתּוֹרָה יוֹמָם וָלַיְלָה”. When a person says Krias Shema, both during the day and at night, HKBH considers it as though he has not only engaged, but reached a level of “יָגַע בַּתּוֹרָה” all day and night.

This Medrash obviously requires explanation: why is one who says Krias Shema akin to having been engaged in serious Limud HaTorah all day and night? That said, we see that the connection between Krias Shema and the Torah itself goes beyond the moment of Mattan Torah itself, as the Medrash Rabba in our Parshas suggests, and actually endures for all time.

How can we understand this? What is the link between Krias Shema, the foundation of our Emunah, Mattan Torah, the moment of our nation was forged, and the Torah itself, our very lifeblood? What do all these Ma’amarei Chazal teach us?

Although the Mitzvah of Krias Shema is elementary, perhaps we can understand it on a new level that will allow us to answer these questions.

Rav Hutner, in Pachad Yitzchok on Pesach, asks a very simple question: we know that the words of Krias Shema our declaration of the Yichud Hashem and therefore represent the Mitzvah of קַבָּלַת עֹל מַלְכוּת שָׁמַיִם, why is this Mitzvah written in the context of “Shema”? This is the only Mitzvah in the Torah that is written with the Lashon of “שְׁמַע יִשְׂרָאֵל “, why?

Before answering this question, the Rosh Yeshiva presents another, based on a Halacha that is related to our discussion.

The Torah, at the beginning of Parshas Metzorah speaks about an Eved Ivri who wishes to remain with his master beyond the fixed term of six years: “וְהִגִּישׁוֹ אֲדֹנָיו אֶל הָאֱלֹהִים וְהִגִּישׁוֹ אֶל הַדֶּלֶת אוֹ אֶל הַמְּזוּזָה וְרָצַע אֲדֹנָיו אֶת אׇזְנוֹ בַּמַּרְצֵעַ וַעֲבָדוֹ לְעֹלָם”. The Eved has his ear pierced near a Mezuzah, and then he remains an Eved in perpitude . Rashi, on that Passuk, explains the reason for this Mitzvah: “אֹזֶן שֶׁשָּׁמְעָה בְּסִינַי... כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים, וְהָלַךְ וְקָנָה אָדוֹן לְעַצְמוֹ, תִּלְקֶה”. The ear that heard the words “כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים” at Har Sinai must be harmed, and the Torah tells us “וְרָצַע אֲדֹנָיו אֶת אׇזְנוֹ בַּמַּרְצֵעַ “.

Rav Hutner asks: Is not every Mitzvah from Sinai, why does the Torah only seem to be concerned with the reality of “אֹזֶן שֶׁשָּׁמְעָה “ with regard to words “כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים”? Any time a person does an Aveira , they are violating something they heard at Har Sinai; why is the Eved Ivri the only one that requires retribution against the “ אֹזֶן שֶׁשָּׁמְעָה בְּסִינַי” in this way?

The answer, explains the Rosh Yeshiva, is in the nature of the ear, and the difference between the sense of hearing and all others.

The five senses—sight, touch, smell, taste, and hearing—are each represented by a part of the human body: the eyes, hands, nose, mouth, and ears, respectively. Four

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of the five serve a dual purpose—they can produce and accept, while the fifth can only accept. For example, the eyes can take in sights, but they are also expressive, acting as a window into a person's mind and emotions. Similarly, a mouth can taste, but also produce speech, and the nose is constantly inhaling and exhaling. Each of these limbs serves the role of Mekabel but also Mashpiah —taking and giving. The ears, however, stand apart-they are Mekabel , as sounds enter them, but cannot be Mashpia , in any way.

Because the ear serves this role, as a Mekabel that is not Mashpia in any way, it is central to the concept of Avdus : an Eved stands at the ready, waiting only to hear his master’s wishes. He has no voice of his own, no reason to be Mashpia other than at the will of his Adon, and so he is the ultimate Mekabel . This was the central message of Har Sinai, “כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים”, we are meant to be Avadim to Hashem, accepting the Ratzon HaBorei and using that to guide our actions. Therefore, if one decides to dedicate his life to an Adon of Basar V’Dam , he is defiling his “אֹזֶן שֶׁשָּׁמְעָה בְּסִינַי” and is subject to the Mitzvah of “וְרָצַע אֲדֹנָיו אֶת אׇזְנוֹ בַּמַּרְצֵעַ “. Because he has chosen to use his ability to be purely Mekabel for a human, rather than HKBH, his ear must suffer the consequences.

This, explains Rav Hutner, is why the Mitzvah of קַבָּלַת עֹל מַלְכוּת שָׁמַיִם begins with the words “שְׁמַע יִשְׂרָאֵל”: our commitment to מַלְכוּת שָׁמַיִם is predicated on our ability to be Mekabel the Dvar Hashem, to discern the Ratzon HaBorei in any given situation and act upon it. Our declaration of Avdus , and acceptance of the mandate of “כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים”, is related to our sense of hearing, our ability to be Mekabel , and therefore includes the words “שְׁמַע יִשְׂרָאֵל”.

With this powerful idea in mind, we can better understand the relationship between Mattan Torah and Krias Shema.

When we stood at Har Sinai, HKBH gave us the Torah, not as a set of instructions, but as a way to lead a life of “כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים”. This moment is symbolized by the “אֹזֶן שֶׁשָּׁמְעָה בְּסִינַי” because it was a moment of true Kabbalah: we heard the Dvar Hashem, and that changed our very existence. It is therefore fitting that HKBH began by saying “שְׁמַע יִשְׂרָאֵל”, as the Medrash tells us: this was a moment at which our ability to be purely Mekabel was put to the test. When we responded in kind, “ה' אֱלֹקינוּ ה' אֶחָד”, we showed that we understood our purpose: to be Avadim to HKBH in every sense of the word, with no other Adon.

This is why the Medrash answers its question, “מֵהֵיכָן זָכוּ יִשְׂרָאֵל לִקְרוֹת שְׁמַע”, in this way: if we had not, at the moment of Kabalas HaTorah, been willing to be Mekabel in a purest sense, then we would have no connection to the Mitzvah of קַבָּלַת עֹל מַלְכוּת שָׁמַיִם. The only reason that each of us can say Krias Shema each morning and night, is because we all stood at Har Sinai and said “ה' אֱלֹקינוּ ה' אֶחָד”. At that time, we heard the cry of “שְׁמַע יִשְׂרָאֵל” and accepted upon ourselves to be Mekabel the Ratzon Hashem, in the guise of “כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים”.

It is for this reason that the words of Shema are Meramez to each of the Aseres HaDibros , as the Yerushalmi teaches. The Dibros were said at Mattan Torah, for they are the foundation of the lives we committed to live at that time. Our daily קַבָּלַת עֹל מַלְכוּת שָׁמַיִם is a reaffirmation of that moment, the time when we responded to the words “שְׁמַע יִשְׂרָאֵל” with a single voice, confirming our commitment to the reality of “ה' אֱלֹקינוּ ה' אֶחָד”.

We can now understand the way the Medrash Tehillim answers its question: “וּמָה אַתְּ מְקַיֶּמֶת וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה”. When we say Krias Shema, not only fulfilling the Mitzva of “קַבָּלַת עֹל מַלְכוּת שָׁמַיִם “, but reliving the moment of “אֹזֶן שֶׁשָּׁמְעָה בְּסִינַי”, we accomplish the ultimate goal of Limud HaTorah, which is to bring the Ratzon HaBorei into our lives. Of course one is not Yotzei his Chiyuv of Limud HaTorah by saying Shema, but if he lives a life of “שְׁמַע יִשְׂרָאֵל”, responding each time with the words “ה' אֱלֹקינוּ ה' אֶחָד”, then it is as if he is steeped in the Torah at all times.

Twice a day, each day, we have the opportunity to relive the experience of Har Sinai: we say Krias Shema, renewing our קַבָּלַת עֹל מַלְכוּת שָׁמַיִם and the connection to the ideal of כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים. All those millennia ago, our ears heard HKBH say “שְׁמַע יִשְׂרָאֵל” and our mouths responded with the words “ה' אֱלֹקינוּ ה' אֶחָד”, forging a connection that lasts to this day. The voice still calls out, as Chazal tell us, “בְּכָל יוֹם וָיוֹם בַּת קוֹל יוֹצֵאת מֵהַר חוֹרֵב”, we need only to train our ears to be like the אֹזֶן שֶׁשָּׁמְעָה בְּסִינַי, to heed the call and respond in kind.