- Sections
- Parashat Hashavua
Listen Up (liftingly)
In between the pronouncements of general warnings to Bnei Yisrael to keep certain mitzvot and the threat of specific curses if they do not keep the mitzvot, our parasha promises Bnei Yisrael success if they follow Hashem’s expectations. "If you will indeed listen to the voice (kol) of Hashem to observe to perform all of the commandments that I am commanding today, Hashem your G-d will place you supreme above all of the nations of the land. All of these blessings will come upon you and reach you if you listen to the kol of Hashem your G-d" (Devarim 28:1-2). What is meant by Hashem’s kol, and why is listening to it mentioned twice, once before the promise of blessing and once after?
One can suggest that the voice just refers to the content of Hashem’s commandments. However, the midrash (Devarim Rabba 7:1) hints at a different idea: "Whoever listens to the kol of Torah in this world will merit to hear that kol of rejoicing and happiness, of groom and bride (Yirmiyah 33)." Our pasuk is brought as confirmation of this idea. The happy kol we are promised is not referring to following the content of the happiness but of experiencing the sound and the mood that accompany good times. It is also noteworthy that the midrash does not talk about the kol of Hashem but the kol of Torah. Granted, the Torah is Divine in origin and thus the content of the Torah is the content of Hashem’s Will. However, when focusing on the experience, not the content, the kol of the Torah has a somewhat different application. Notice also that Moshe stresses that which the people are being commanded "today," forty years after many of them had actually heard the voice of Hashem when He addressed them at Sinai.
These observations add weight to the Me’am Lo’ez’s (Ki Tavo 18) thesis that the midrash’s understanding of the p’sukim refers to one who listens to Torah without comprehending what he hears. The experience of just listening to the sound of Torah study creates an atmosphere that influences a person and inspires him to strive for improved observance. This idea also connects the passage in the midrash to the previous one: "Whoever enters synagogues and study halls in this world will merit to enter synagogues and study halls in the world to come." The term of entering these places seems strange, as the point should be to engage in meaningful prayer and study. This source too stresses putting oneself in the uplifting atmosphere and meriting that blessed experience in the future.
An uplifting mood and atmosphere is of limited value if it does not lead to a fulfillment of "to observe to perform all of the commandments." However, for many people the key ingredient in reaching that level of observance is not the absorption of intellectual material but connecting oneself to settings where he can feel the sanctity of the Torah that Hashem kindly gave us.
One can suggest that the voice just refers to the content of Hashem’s commandments. However, the midrash (Devarim Rabba 7:1) hints at a different idea: "Whoever listens to the kol of Torah in this world will merit to hear that kol of rejoicing and happiness, of groom and bride (Yirmiyah 33)." Our pasuk is brought as confirmation of this idea. The happy kol we are promised is not referring to following the content of the happiness but of experiencing the sound and the mood that accompany good times. It is also noteworthy that the midrash does not talk about the kol of Hashem but the kol of Torah. Granted, the Torah is Divine in origin and thus the content of the Torah is the content of Hashem’s Will. However, when focusing on the experience, not the content, the kol of the Torah has a somewhat different application. Notice also that Moshe stresses that which the people are being commanded "today," forty years after many of them had actually heard the voice of Hashem when He addressed them at Sinai.
These observations add weight to the Me’am Lo’ez’s (Ki Tavo 18) thesis that the midrash’s understanding of the p’sukim refers to one who listens to Torah without comprehending what he hears. The experience of just listening to the sound of Torah study creates an atmosphere that influences a person and inspires him to strive for improved observance. This idea also connects the passage in the midrash to the previous one: "Whoever enters synagogues and study halls in this world will merit to enter synagogues and study halls in the world to come." The term of entering these places seems strange, as the point should be to engage in meaningful prayer and study. This source too stresses putting oneself in the uplifting atmosphere and meriting that blessed experience in the future.
An uplifting mood and atmosphere is of limited value if it does not lead to a fulfillment of "to observe to perform all of the commandments." However, for many people the key ingredient in reaching that level of observance is not the absorption of intellectual material but connecting oneself to settings where he can feel the sanctity of the Torah that Hashem kindly gave us.

Is Keeping the Old Going New?
Rabbi Daniel Mann | Adar II 12 5782

“I Shall Dwell in the Midst of Bnei Yisrael” – part I
Rabbi Yossef Carmel | Adar I 14 5782

Why Not Move the Aron? “Hineni”
Rabbi Yossef Carmel | Adar 11 5781

The Intersection of the Three Eichas
Rabbi Moshe Erenreich | 6 Av 5767

Various Rabbis
Various Rabbis including those of of Yeshivat Bet El, such as Rabbi Chaim Katz, Rabbi Binyamin Bamberger and Rabbi Yitzchak Greenblat and others.

Pay for Imperfect Work
5772

Modesty Distancing Dangers
(condensed from Ein Ayah, Berachot 9:243)
Shvat 5773

Levels of Thanks
5771

Under What Circumstances Can One Bless?
5771

Yom Yerushalayim: First Kingdom, Then Temple
Rabbi Yossef Carmel | Iyar 26 5782

How Does a Heter Iska Work?
Rabbi Yirmiyohu Kaganoff | 5770
The Laws of Torah Study
part 1
Rabbi Eliezer Melamed | 5761

How Does a Person Convert to Judaism?
Rabbi Yirmiyohu Kaganoff
Like The Stars
Rabbi Yaakov Asher Sinclair | Iyar 25 5782
Daily Mishna - Shevi'it 6, 2-3
Rabbi Moshe Leib Halberstadt | Iyar 25 5782

Dreams Of The Kotel
Rabbi Stewart Weiss | Iyar 24 5782
