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Question: Based on my learning preference (covering ground and reviewing) and level (above that of most of the community), and my difficulty concentrating on speakers, our shul’s Shabbat Shuva drasha does not optimize my learning time. Should I go anyway? Answer: We will look at the origins, rationale and standing of this drasha and then apply Torah values to deal with your question. The Mateh Moshe (833) is an early source (late 16th century) for the minhag of the Shabbat Shuva derasha (in his time they had one before Rosh Hashana as well), with the stated purpose being to inspire the people toward teshuva. He brings a precedent from a midrash (I did not find the exact text) for a special drasha’s importance: “Hashem said that when the chacham sits and is doresh, I forgive Israel’s sins.” There is another approach – that it is a fulfillment of Chazal’s instruction (Pesachim 6a) to learn/teach the practicalities of each holiday an appropriate time before the holiday (see Kaf Hachayim, Orach Chayim 429:2). Some who take this approach posit that the drasha on Shabbat Shuva should also address the laws of the imminent holiday of Sukkot (see Magen Avraham 429:1). Many rabbis have a tradition that combines both elements – the drasha was broken up between parts that focus on Halacha and inspiration, respectively. Each rabbi modulates between them according to his style, the topic, or the local needs. As far as your own learning compared to the drasha, one factor is whether you will get to focus on Yom Kippur on your own. Chazal wanted everyone to have “doses” of both inspiration to do teshuva and diving into halachic topics at this time, as important as your regular learning is. This is apparently despite the fact that generally it is worthwhile to learn “where your heart desires” (Avoda Zara 19a). However, the more poignant matters relate to personal and communal responsibility. The general concept of b’rov am hadrat melech (Hashem is honored by large groups), while often applied to tefilla, can apply also to Torah study (the mitzva of hakhel is a prototype). Sources imply that the drashot of Shuva and Hagadol have modeled this concept for several centuries. While an individual is only one person, everyone is responsible to be part of the tzibbur. Since you are more learned than most, your presence could be more impactful than most. Perhaps more importantly, these drashot have a high profile regarding the position of the communal rabbi. Historically, many rabbinic contracts mentioned the need and the exclusive right to deliver the local Shabbat Shuva drasha. This follows ancient precedent of the weekly drasha (see Rashi, Devarim 32:44 regarding the transition between Moshe and Yehoshua and Berachot 28a regarding the drasha as a litmus test of rabbinic leadership between R. Gamliel and R. Elazar ben Azaria). Even today, attendance at these drashot can serve as a referendum on the respect due the rav and whether he is delivering admirably in his public role. When a learned member of the community “votes with his feet” with his absence, he likely undercuts the rabbi, with the dynamics of several elements determining whether this is in a minor or a major way. The gemara (Berachot 18b) tells a scary story of the punishment of the Amora Levi for opting out, apparently to optimize his learning, of the shiur of R. Afes, whose position as Rosh Yeshiva was slightly controversial (see Ketubot 103b). While we try to be extra careful about all mitzvot during Aseret Y’mei Teshuva, the importance of doing so for mitzvot bein adam lachaveiro is particularly stressed (Yoma 85b). Therefore, the default position is that you should make every reasonable effort to go to the drasha and hope that you get more out of it than you expect. A notable exception would be in a case that the rabbi told you that you should not feel a need to go, AND it is clear to the community that the drasha is focused on a basic level of presentation, for the community’s level, and that you are on a different plane.
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Rabbi Daniel Mann
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Rabbi Daniel Mann

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