(Devarim 6:4) "Hear, O Israel, the L-rd our G-d, the L-rd is One": Because it is written (Shemoth 25:2) "Speak to the children of Israel — It is not written "Speak to the children of Abraham and Isaac," but "speak to the children of Israel (i.e., Jacob [viz. Bereshith 32:29]) — Jacob merited that this pronouncement be stated to his children. For Jacob feared all of his days — Woe unto me, lest "base matter" issue from me as it did from my fathers! From Abraham there came forth Yishmael. From Isaac there came forth Esav my brother. Yishmael was an idolator, viz. (Bereshith 21:9) "And Sarah saw the son of Hagar the Egyptian … 'disporting himself'" (with idolatry). These are the words of R. Akiva. R. Shimon b. Yochai says: R. Akiva expounds four things where I differ from him, and it seems to me that my view is the correct one: He says "And Sarah the son of Hagar the Egyptian disports himself" with idolatry." And I say that the reference is to the inheritance, Yishmael saying "should I not, being the first-born, take a double portion?" And for this reason Sarah said (Ibid. 10) "Drive out this maidservant and her son." And my view seems more cogent than his.
Similarly (Bamidbar 11:22) "Will flocks and herds be slaughtered for them? Will it be found for them? Will all the fish of the sea be gathered for them? Will it be found for them?" This is to be taken literally. These are the words of R. Akiva. And I understand it as: Even if you gather for them all the flocks and herds in the world they will not be satisfied (i.e., even if you give them what they ask, they will not be satisfied, for they are simply seeking a pretext against You. But let me go and attempt to conciliate them) — whereupon the Holy Spirit answered (Ibid. 23) "Now you will see whether My word (that they will not heed you) will befall you or not." And my view seems more cogent than his.
Similarly, (Ezekiel 33:24) "Son of man, the inhabitants of these ruins upon the ground of Israel speak, saying: Abraham was one, yet he inherited the land, and we are many, so the land is given us as a heritage." (R. Akiva's understanding of the verse:) Now does this not follow a fortiori, viz.: If Abraham, who served only one G-d, inherited the land, then we, who serve many gods, how much more so should we inherit the land! And I say (that the meaning is) If Abraham, who was commanded only one mitzvah, (to sacrifice his son) inherited the land, then we, who were commanded many mitzvoth, how much more so should we inherit the land! And how did the prophet answer them? (Ibid. 25:26) "Therefore, … thus says the L-rd G-d: You eat over the blood, you lift up your eyes to the idols, and you shed blood … You relied upon your sword, you committed abomination, a man has defiled his neighbor's wife — shall you then inherit the land?" And I find my view more cogent than that of R. Akiva.
Similarly (Zechariah 8:19) "Thus has said the L-rd of hosts: The fast of the fourth (month), and the fast of the fifth, and the fast of the seventh, and the fast of the tenth will be for the house of Judah for joy and for gladness and for goodly festivals": "the fast of the fourth" — the seventeenth of Tammuz when the city was breached. "the fast of the fifth" — the ninth day of Av, when both the first and second temples were destroyed. "the fast of the seventh" — the third of Tishrei, when Gedaliah ben Achikam was killed. And who killed him? Yishmael ben Netanyah — to teach that the death of the righteous is as grievous to the Holy One Blessed be He as the destruction of the Temple. "the fast of the tenth" — the tenth of Teveth, when the king of Bavel came to besiege Jerusalem, as it is written (Ezekiel 24:1-2) "And the word of the L-rd came to me in the ninth year, saying: Son of man, write for yourself the name of the day, this very day. The king of Bavel has come against Jerusalem (to besiege it) this very day." (Thus, R. Akiva). And I say: "the fast of the tenth" — the fifth day of Teveth, when the report came to the exile that the city had been smitten, as it is written (Ibid. 33:21) "And it was, in the twelfth year of the month on the fifth of the month that a fugitive came to me from Jerusalem, saying 'The city has been conquered.'" And when they heard, they made the day of the hearing (a fast) like the day of the burning. And I find my view more cogent than that of R. Akiva. [For I speak of first things (in the verse) first, and of last things, last, and he speaks of first things last, and of last things first. For he counts according to the order of the months, and I count according to the order of the occurrences. And in Judah they fast for the act, and in the Galil, for the report.]
(reversion to Devarim 6:4) Jacob prayed to the Holy One Blessed be He and said: From Abraham there came forth Yishmael. From Isaac there came forth Esav — May no "base matter" come forth from me as it did from my fathers! And thus is it written (Bereshith 28:20) "And Jacob vowed a vow, saying, etc." Now would it occur to anyone that Jacob our father would say (Ibid.) "If G-d will be with me … and He will give me bread to eat and a garment to wear (21) and I return in peace to my father's house, and (only then) He will be a G-d to me!" (Obviously,) He will be a G-d to me in any event. How, then, is "and He will be a G-d to me" to be understood? That His name repose upon me, that no "base matter" issue from me from beginning to end.
And thus is it written (Ibid. 35:22) "And it was, when Israel dwelt in that land, that Reuven went and lay with Bilhah, his father's concubine, and Israel heard." When Jacob heard this, he shuddered and said: Can it be that there is "base matter" in my sons! — until he was told by the L-rd that Reuven had repented, as it is written (Ibid.) "And the sons of Jacob were twelve" (including Reuven.) We are hereby taught that Reuven afflicted himself all of his days because of that act, until Moses accepted his penitence, viz. (Devarim 33:6) "Reuven shall live (in this world) and he shall not die" (in the world to come).
And thus do we find that before Jacob's passing from the world he called his sons and rebuked them individually and then called all of them as one and said to them: Can it be that there is some reservation in your hearts about Him who spoke and brought the world into being? They answered "Hear, O Israel" (Jacob) — Just as there is no reservation in your heart, so there is none in ours, but (Devarim 6:4) "The L-rd our G-d, the L-rd is One!" — at which he said "Blessed is the Name of the glory of His Kingdom for ever and ever!" And this is the intent of (Bereshith 47:31) "And Israel bowed at the head of the bed." Is this to be taken literally? (Obviously not. The intent is:) He expressed thanks and praise (to the L-rd) that "base matter" had not issued from him (thus, "his bed"). Others say: Reuven repented. The Holy One Blessed be He said to Jacob: This is what you desired all of your days — that your sons "awake and retire" with the recitation of the Shema. This is the intent of (Devarim 6:4) "Hear, O Israel" (Jacob). Variantly: "Hear, O Israel": From here it was ruled that if one recited the Shema but did not make it audible to his ear, he did not fulfill his obligation.
(Ibid.) "the L-rd our G-d": Why is this written? Is it not written thereafter "the L-rd is One"? It is upon us that His name is reposed most distinctly (thus, "our G-d"). Similarly, (Shemoth 34:23) "Three times in the year shall all of your males appear before the L-rd, Hashem (Yod-keh-vav-keh), the G-d of Israel." Is it not already written "before the L-rd"? Why, then, "the G-d of Israel"? It is upon us that His name is reposed most distinctly.
Similarly, (Psalms 50:7) "Hear My people, and I shall speak; Israel, and I shall testify against you. G-d, your G-d, am I." Why "your G-d am I"? His name is most distinctly reposed upon you.
Variantly (Devarim 6:4) "the L-rd is our G-d": in this world; "the L-rd is One": in the world to come. And thus is it written (Zechariah 14:9) "And the L-rd will be the King over all the land. On that day the L-rd will be One and His name will be One."
(דברים ו ד) שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹהֵינוּ ה׳ אֶחָד, לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר (שמות כה ב): ״דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל״, דַּבֵּר אֶל בְּנֵי אַבְרָהָם, דַּבֵּר אֶל בְּנֵי יִצְחָק – אֵין כָּתוּב כָּאן; אֶלָּא ״דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל״, זָכָה אָבִינוּ יַעֲקֹב שֶׁיֵּאָמֵר דִּבּוּר לְבָנָיו! לְפִי שֶׁהָיָה אָבִינוּ יַעֲקֹב מְפַחֵד כָּל יָמָיו וְאוֹמֵר: אוֹי לִי שֶׁמָּא תֵּצֵא מִמֶּנִּי פְּסֹלֶת כְּדֶרֶךְ שֶׁיָּצְאָת מֵאֲבוֹתַי, אַבְרָהָם – יָצָא מִמֶּנּוּ יִשְׁמָעֵאל שֶׁעָבַד עֲבוֹדָה זָרָה, שֶׁנֶּאֱמַר (בראשית כא ט): ״וַתֵּרֶא שָׂרָה אֶת בֶּן הָגָר הַמִּצְרִית... ״, שֶׁהָיָה עוֹבֵד עֲבוֹדָה זָרָה, דִּבְרֵי רַבִּי עֲקִיבָה; רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: אַרְבָּעָה דְבָרִים הָיָה רַבִּי עֲקִיבָה דּוֹרֵשׁ, וַאֲנִי דּוֹרְשָׁם, וּדְבָרַי נִרְאִים מִדְּבָרָיו. הֲרֵי הוּא אוֹמֵר: ״וַתֵּרֶא שָׂרָה אֶת בֶּן הָגָר הַמִּצְרִית״, שֶׁעָבַד עֲבוֹדָה זָרָה, וַאֲנִי אוֹמֵר לֹא הָיוּ צָרִים אֶלָּא לְעִנְיַן שָׂדוֹת וּכְרָמִים, שֶׁכְּשֶׁבָּאוּ לַחֲלֹק הָיָה יִשְׁמָעֵאל אוֹמֵר לוֹ: אֲנִי נוֹטֵל שְׁנֵי חֲלָקִים שֶׁאֲנִי בְּכוֹר. וְכֵן שָׂרָה אָמְרָה לְאַבְרָהָם (בראשית כא י): ״גָּרֵשׁ הָאָמָה הַזֹּאת וְאֶת בְּנָהּ״ וְגוֹ׳, וּדְבָרַי אֲנִי רוֹאֶה מִדְּבָרָיו.
(Devarim 6:4) "Hear, O Israel, the L-rd our G-d, the L-rd is One": Because it is written (Shemoth 25:2) "Speak to the children of Israel — It is not written "Speak to the children of Abraham and Isaac," but "speak to the children of Israel (i.e., Jacob [viz. Bereshith 32:29]) — Jacob merited that this pronouncement be stated to his children. For Jacob feared all of his days — Woe unto me, lest "base matter" issue from me as it did from my fathers! From Abraham there came forth Yishmael. From Isaac there came forth Esav my brother. Yishmael was an idolator, viz. (Bereshith 21:9) "And Sarah saw the son of Hagar the Egyptian … 'disporting himself'" (with idolatry). These are the words of R. Akiva. R. Shimon b. Yochai says: R. Akiva expounds four things where I differ from him, and it seems to me that my view is the correct one: He says "And Sarah the son of Hagar the Egyptian disports himself" with idolatry." And I say that the reference is to the inheritance, Yishmael saying "should I not, being the first-born, take a double portion?" And for this reason Sarah said (Ibid. 10) "Drive out this maidservant and her son." And my view seems more cogent than his.
כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר (במדבר יא כב): ״הֲצֹאן וּבָקָר יִשָּׁחֵט לָהֶם״ – שָׁוֶה לָהֶם, (במדבר יא כב) ״אִם אֶת כָּל דְּגֵי הַיָּם יֵאָסֵף לָהֶם״ – שָׁוֶה לָהֶם, דִּבְרֵי רַבִּי עֲקִיבָה. וַאֲנִי אוֹמֵר: אֲפִילוּ אַתָּה מַכְנִיס לָהֶם כָּל צֹאן וּבָקָר שֶׁבָּעוֹלָם – סוֹפָם לְרַנֵּן אַחֲרֶיךָ! הֵשִׁיבָה אוֹתוֹ רוּחַ הַקֹּדֶשׁ (במדבר יא כג): ״עַתָּה תִרְאֶה הֲיִקְרְךָ דְבָרִי אִם לֹא!״ וּדְבָרַי אֲנִי רוֹאֶה מִדְּבָרָיו.
Similarly (Bamidbar 11:22) "Will flocks and herds be slaughtered for them? Will it be found for them? Will all the fish of the sea be gathered for them? Will it be found for them?" This is to be taken literally. These are the words of R. Akiva. And I understand it as: Even if you gather for them all the flocks and herds in the world they will not be satisfied (i.e., even if you give them what they ask, they will not be satisfied, for they are simply seeking a pretext against You. But let me go and attempt to conciliate them) — whereupon the Holy Spirit answered (Ibid. 23) "Now you will see whether My word (that they will not heed you) will befall you or not." And my view seems more cogent than his.
כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר (יחזקאל לג כד): ״בֶּן אָדָם יֹשְׁבֵי הֶחֳרָבוֹת הָאֵלֶּה עַל אַדְמַת יִשְׂרָאֵל אוֹמְרִים לֵאמֹר: אֶחָד הָיָה אַבְרָהָם וַיִּירַשׁ אֶת הָאָרֶץ, וַאֲנַחְנוּ רַבִּים – לָנוּ נִתְּנָה הָאָרֶץ לְמוֹרָשָׁה!״ וַהֲרֵי דְבָרִים קַל וָחֹמֶר: וּמָה אַבְרָהָם, שֶׁלֹּא עָבַד אֶלָּא אֱלוֹהַּ אֶחָד – יָרַשׁ אֶת הָאָרֶץ, אָנוּ, שֶׁעוֹבְדִים אֱלוֹהוֹת הַרְבֵּה – אֵינוֹ דִין שֶׁנִּירַשׁ אֶת הָאָרֶץ? וַאֲנִי אוֹמֵר: וּמָה אַבְרָהָם, שֶׁלֹּא נִצְטַוָּה אֶלָּא מִצְוָה יְחִידִית – יָרַשׁ אֶת הָאָרֶץ, אָנוּ, שֶׁנִּצְטַוִּינוּ מִצְווֹת הַרְבֵּה – אֵינוֹ דִין שֶׁנִּירַשׁ אֶת הָאָרֶץ? וּמָה נָבִיא מְשִׁיבָם עַל כָּךְ? (יחזקאל לג כה) ״כֹּה אָמַר ה׳, עַל הַדָּם תֹּאכֵלוּ וְעֵינֵכֶם תִּשְׂאוּ אֶל גִּלּוּלֵיכֶם, וְדָם תִּשְׁפֹּכוּ, וְהָאָרֶץ תִּירָשׁוּ? עֲמַדְתֶּם עַל חַרְבְּכֶם, עֲשִׂיתֶם תּוֹעֵבָה, וְאִישׁ אֶת אֵשֶׁת רֵעֵהוּ טִמֵּא – וְהָאָרֶץ תִּירָשׁוּ?״ וּדְבָרַי רוֹאֶה אֲנִי מִדְּבָרָיו.
Similarly, (Ezekiel 33:24) "Son of man, the inhabitants of these ruins upon the ground of Israel speak, saying: Abraham was one, yet he inherited the land, and we are many, so the land is given us as a heritage." (R. Akiva's understanding of the verse:) Now does this not follow a fortiori, viz.: If Abraham, who served only one G-d, inherited the land, then we, who serve many gods, how much more so should we inherit the land! And I say (that the meaning is) If Abraham, who was commanded only one mitzvah, (to sacrifice his son) inherited the land, then we, who were commanded many mitzvoth, how much more so should we inherit the land! And how did the prophet answer them? (Ibid. 25:26) "Therefore, … thus says the L-rd G-d: You eat over the blood, you lift up your eyes to the idols, and you shed blood … You relied upon your sword, you committed abomination, a man has defiled his neighbor's wife — shall you then inherit the land?" And I find my view more cogent than that of R. Akiva.
כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר (זכריה ח יט): ״כֹּה אָמַר ה׳ צוֹם הָרְבִיעִי וְצוֹם הַחֲמִישִׁי וְצוֹם הַשְּׁבִיעִי וְצוֹם הָעֲשִׂירִי״. צוֹם הָרְבִיעִי – זֶה שִׁבְעָה עָשָׂר בְּתַמּוּז, שֶׁבּוֹ הֻבְקְעָה הָעִיר; וְלָמָּה נִקְרָא שְׁמוֹ רְבִיעִי? שֶׁהוּא חֹדֶשׁ רְבִיעִי. צוֹם הַחֲמִישִׁי – זֶה תִּשְׁעָה בְּאָב, שֶׁבּוֹ חָרַב הַבַּיִת בָּרִאשׁוֹנָה וּבַשְּׁנִיָּה; וְלָמָּה נִקְרָא שְׁמוֹ חֲמִישִׁי? שֶׁהוּא חֹדֶשׁ חֲמִישִׁי. צוֹם הַשְּׁבִיעִי – זֶה שְׁלֹשָׁה בְּתִשְׁרֵי, שֶׁבּוֹ נֶהֱרַג גְּדַלְיָה בֶן אֲחִיקָם, וּמִי הֲרָגוֹ? יִשְׁמָעֵאל בֶּן נְתַנְיָה, לְלַמֶּדְךָ שֶׁקָּשָׁה מִיתָתָם שֶׁל צַדִּיקִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כְּחֻרְבַּן בֵּית הַמִּקְדָּשׁ. וְלָמָּה נִקְרָא שְׁמוֹ צוֹם הַשְּׁבִיעִי? שֶׁהוּא חֹדֶשׁ שְׁבִיעִי. צוֹם הָעֲשִׂירִי – זֶה עֲשָׂרָה בְּטֵבֵת, שֶׁבּוֹ סָמַךְ מֶלֶךְ בָּבֶל עַל יְרוּשָׁלִַם, שֶׁנֶּאֱמַר (יחזקאל כד א-ב): ״וַיְהִי דְבַר ה׳ אֵלַי בַּשָּׁנָה הַתְּשִׁיעִית בַּחֹדֶשׁ הָעֲשִׂירִי בֶּעָשׂוֹר לַחֹדֶשׁ לֵאמֹר: בֶּן אָדָם, כְּתָב לְךָ אֶת שֵׁם הַיּוֹם, אֶת עֶצֶם הַיּוֹם הַזֶּה סָמַךְ מֶלֶךְ בָּבֶל עַל יְרוּשָׁלִַם״. וַאֲנִי אוֹמֵר: צוֹם הָעֲשִׂירִי הוּא יוֹם הַחֲמִישִׁי, אֶלָּא שֶׁבִּיהוּדָה מִתְעַנִּים עַל הַמַּעֲשֶׂה וּבַגּוֹלָה עַל הַשְּׁמוּעָה, שֶׁנֶּאֱמַר (יחזקאל לג כא): ״וַיְהִי בִּשְׁתֵּים עֶשְׂרֵה שָׁנָה בָּעֲשִׂירִי בַּחֲמִשָּׁה לַחֹדֶשׁ לְגָלוּתֵנוּ בָּא אֵלַי הַפָּלִיט״ וְגוֹ׳. וְשָׁמְעוּ וְעָשׂוּ יוֹם שְׁמוּעָה כְּיוֹם שְׂרֵפָה, וּדְבָרַי רוֹאֶה אֲנִי מִדְּבָרָיו.
Similarly (Zechariah 8:19) "Thus has said the L-rd of hosts: The fast of the fourth (month), and the fast of the fifth, and the fast of the seventh, and the fast of the tenth will be for the house of Judah for joy and for gladness and for goodly festivals": "the fast of the fourth" — the seventeenth of Tammuz when the city was breached. "the fast of the fifth" — the ninth day of Av, when both the first and second temples were destroyed. "the fast of the seventh" — the third of Tishrei, when Gedaliah ben Achikam was killed. And who killed him? Yishmael ben Netanyah — to teach that the death of the righteous is as grievous to the Holy One Blessed be He as the destruction of the Temple. "the fast of the tenth" — the tenth of Teveth, when the king of Bavel came to besiege Jerusalem, as it is written (Ezekiel 24:1-2) "And the word of the L-rd came to me in the ninth year, saying: Son of man, write for yourself the name of the day, this very day. The king of Bavel has come against Jerusalem (to besiege it) this very day." (Thus, R. Akiva). And I say: "the fast of the tenth" — the fifth day of Teveth, when the report came to the exile that the city had been smitten, as it is written (Ibid. 33:21) "And it was, in the twelfth year of the month on the fifth of the month that a fugitive came to me from Jerusalem, saying 'The city has been conquered.'" And when they heard, they made the day of the hearing (a fast) like the day of the burning. And I find my view more cogent than that of R. Akiva. [For I speak of first things (in the verse) first, and of last things, last, and he speaks of first things last, and of last things first. For he counts according to the order of the months, and I count according to the order of the occurrences. And in Judah they fast for the act, and in the Galil, for the report.]
אַבְרָהָם יָצָא מִמֶּנּוּ יִשְׁמָעֵאל, יִצְחָק יָצָא מִמֶּנּוּ עֵשָׂו, אֲבָל אֲנִי – לֹא תֵצֵא מִמֶּנִּי פְּסֹלֶת כְּדֶרֶךְ שֶׁיָּצָאת מֵאֲבוֹתַי. וְכֵן הוּא אוֹמֵר (בראשית כח כ) ״וַיִּדַּר יַעֲקֹב נֶדֶר לֵאמֹר״. עָלַת עַל לֵב שֶׁהָיָה יַעֲקֹב אָבִינוּ אוֹמֵר: ״וְנָתַן לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבּוֹשׁ וְהָיָה ה׳ לִי לֵאלֹהִים״, אִם לָאו אֵינוֹ לִי לֵאלֹהִים? תַּלְמוּד לוֹמַר (בראשית כח כא): ״וְשַׁבְתִּי בְשָׁלוֹם אֶל בֵּית אָבִי וְהָיָה ה׳ לִי לֵאלֹהִים״ מִכָּל מָקוֹם. מַה תַּלְמוּד לוֹמַר ״וְהָיָה ה׳ לִי לֵאלֹהִים״? – שֶׁיִּיחֵד שְׁמוֹ עָלַי, שֶׁלֹּא תֵצֵא מִמֶּנִּי פְּסֹלֶת מִתְּחִלָּה עַד סוֹף!
(reversion to Devarim 6:4) Jacob prayed to the Holy One Blessed be He and said: From Abraham there came forth Yishmael. From Isaac there came forth Esav — May no "base matter" come forth from me as it did from my fathers! And thus is it written (Bereshith 28:20) "And Jacob vowed a vow, saying, etc." Now would it occur to anyone that Jacob our father would say (Ibid.) "If G-d will be with me … and He will give me bread to eat and a garment to wear (21) and I return in peace to my father's house, and (only then) He will be a G-d to me!" (Obviously,) He will be a G-d to me in any event. How, then, is "and He will be a G-d to me" to be understood? That His name repose upon me, that no "base matter" issue from me from beginning to end.
וְכֵן הוּא אוֹמֵר (בראשית לה כב): ״וַיְהִי בִּשְׁכֹּן יִשְׂרָאֵל בָּאָרֶץ הַהִיא וַיֵּלֶךְ רְאוּבֵן וַיִּשְׁכַּב אֶת בִּלְהָה פִּלֶגֶשׁ אָבִיו וַיִּשְׁמַע יִשְׂרָאֵל״. כֵּיוָן שֶׁשָּׁמַע יַעֲקֹב כֵּן – נִזְדַּעְזַע, אָמַר: אוֹי לִי שֶׁמָּא אֵרַע פְּסוֹלֶת בְּבָנַי, עַד שֶׁנִּתְבַּשֵּׂר מִפִּי הַקֹּדֶשׁ שֶׁעָשָׂה רְאוּבֵן תְּשׁוּבָה, שֶׁנֶּאֱמַר (שם): ״וַיִּהְיוּ בְנֵי יַעֲקֹב שְׁנֵים עָשָׂר״. וַהֲלֹא בְּיָדוּעַ שֶׁשְּׁנֵים עָשָׂר הֵם! אֶלָּא שֶׁנִּתְבַּשֵּׂר מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁעָשָׂה רְאוּבֵן תְּשׁוּבָה. לְלַמֶּדְךָ שֶׁהָיָה רְאוּבֵן מִתְעַנֶּה כָּל יָמָיו, שֶׁנֶּאֱמַר (בראשית לז כה): ״וַיֵּשְׁבוּ לֶאֱכָל לֶחֶם״. וְכִי עָלַת עַל לֵב שֶׁהָיוּ אַחִים יוֹשְׁבִים וְאוֹכְלִים לֶחֶם, וַאֲחִיהֶם הַגָּדוֹל אֵינוֹ עִמָּהֶם? אֶלָּא לְלַמֶּדְךָ שֶׁהָיָה מִתְעַנֶּה כָּל יָמָיו, עַד שֶׁבָּא מֹשֶׁה וְקִבְּלוֹ בִּתְשׁוּבָה, שֶׁנֶּאֱמַר (דברים לג ו): ״יְחִי רְאוּבֵן וְאַל יָמֹת״. וְכֵן אַתָּה מוֹצֵא כְּשֶׁהָיָה יַעֲקֹב אָבִינוּ נִפְטָר מִן הָעוֹלָם, קָרָא לָהֶם לְבָנָיו וְהוֹכִיחָם כָּל אֶחָד וְאֶחָד בִּפְנֵי עַצְמוֹ, שֶׁנֶּאֱמַר (בראשית מט א-ח): ״וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו... רְאוּבֵן בְּכֹרִי אַתָּה... שִׁמְעוֹן וְלֵוִי אַחִים... יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ״. מֵאַחַר שֶׁהוֹכִיחָם כָּל אֶחָד וְאֶחָד בִּפְנֵי עַצְמוֹ – חָזַר וְקָרָאָם כֻּלָּם כְּאֶחָד. אָמַר לָהֶם: שֶׁמָּא יֵשׁ בִּלְבַבְכֶם מַחֲלֹקֶת עַל מִי שֶׁאָמַר וְהָיָה הָעוֹלָם? אָמְרוּ לוֹ: שְׁמַע יִשְׂרָאֵל אָבִינוּ, כְּשֵׁם שֶׁאֵין בְּלִבְּךָ מַחֲלֹקֶת – כָּךְ אֵין בְּלִבֵּנוּ מַחֲלֹקֶת עַל מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, אֶלָּא ה׳ אֱלֹהֵינוּ ה׳ אֶחָד!״ וְעַל כֵּן הוּא אוֹמֵר (בראשית מז לא): ״וַיִּשְׁתַּחוּ יִשְׂרָאֵל עַל רֹאשׁ הַמִּטָּה״. וְכִי עַל רֹאשׁ הַמִּטָּה הִשְׁתַּחֲוָה? אֶלָּא שֶׁהוֹדָה וְשִׁבַּח שֶׁלֹּא יָצָא מִמֶּנּוּ פְּסוֹלֶת. וְיֵשׁ אוֹמְרִים: ״וַיִּשְׁתַּחוּ יִשְׂרָאֵל עַל רֹאשׁ הַמִּטָּה״ – שֶׁעָשָׂה רְאוּבֵן תְּשׁוּבָה. דָּבָר אַחֵר: שֶׁאָמַר ״בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד״. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: יַעֲקֹב, הֲרֵי שֶׁהָיִיתָ מִתְאַוֶּה כָּל יָמֶיךָ שֶׁיְּהוּ בָנִים מַשְׁכִּימִים וּמַעֲרִיבִים וְקוֹרִים קְרִיַּת שְׁמַע.
And thus is it written (Ibid. 35:22) "And it was, when Israel dwelt in that land, that Reuven went and lay with Bilhah, his father's concubine, and Israel heard." When Jacob heard this, he shuddered and said: Can it be that there is "base matter" in my sons! — until he was told by the L-rd that Reuven had repented, as it is written (Ibid.) "And the sons of Jacob were twelve" (including Reuven.) We are hereby taught that Reuven afflicted himself all of his days because of that act, until Moses accepted his penitence, viz. (Devarim 33:6) "Reuven shall live (in this world) and he shall not die" (in the world to come).
שְׁמַע יִשְׂרָאֵל, מִכָּן אָמְרוּ: הַקּוֹרֵא קְרִיַּת שְׁמַע וְלֹא הִשְׁמִיעַ לְאָזְנוֹ – לֹא יָצָא.
And thus do we find that before Jacob's passing from the world he called his sons and rebuked them individually and then called all of them as one and said to them: Can it be that there is some reservation in your hearts about Him who spoke and brought the world into being? They answered "Hear, O Israel" (Jacob) — Just as there is no reservation in your heart, so there is none in ours, but (Devarim 6:4) "The L-rd our G-d, the L-rd is One!" — at which he said "Blessed is the Name of the glory of His Kingdom for ever and ever!" And this is the intent of (Bereshith 47:31) "And Israel bowed at the head of the bed." Is this to be taken literally? (Obviously not. The intent is:) He expressed thanks and praise (to the L-rd) that "base matter" had not issued from him (thus, "his bed"). Others say: Reuven repented. The Holy One Blessed be He said to Jacob: This is what you desired all of your days — that your sons "awake and retire" with the recitation of the Shema. This is the intent of (Devarim 6:4) "Hear, O Israel" (Jacob). Variantly: "Hear, O Israel": From here it was ruled that if one recited the Shema but did not make it audible to his ear, he did not fulfill his obligation.
ה׳ אֱלֹהֵינוּ, לָמָּה נֶאֱמַר? וַהֲלֹא כְּבָר נֶאֱמַר ה׳ אֶחָד, מַה תַּלְמוּד לוֹמַר אֱלֹהֵינוּ? עָלֵינוּ הֵחֵל שְׁמוֹ בְּיוֹתֵר. כַּיּוֹצֵא בוֹ (שמות לד כג) ״שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָל זְכוּרְךָ אֶת פְּנֵי הָאָדוֹן ה׳ אֱלֹהֵי יִשְׂרָאֵל״, מָה אֲנִי צָרִיךְ? וַהֲלֹא כְּבָר נֶאֱמַר ״אֶת פְּנֵי הָאָדוֹן ה׳״, מַה תַּלְמוּד לוֹמַר ״אֱלֹהֵי יִשְׂרָאֵל״? עַל יִשְׂרָאֵל הֵחֵל שְׁמוֹ בְּיוֹתֵר. כַּיּוֹצֵא בוֹ (ירמיה לב יד) ״כֹּה אָמַר ה׳ צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל״, מָה אֲנִי צָרִיךְ? וַהֲלֹא כְּבָר נֶאֱמַר (ירמיה לב כז): ״אֲנִי ה׳ אֱלֹהֵי כָל בָּשָׂר הֲמִמֶּנִּי יִפָּלֵא כָּל דָּבָר״! מַה תַּלְמוּד לוֹמַר ״אֱלֹהֵי יִשְׂרָאֵל״? – עַל יִשְׂרָאֵל הֵחֵל שְׁמוֹ בְּיוֹתֵר.
(Ibid.) "the L-rd our G-d": Why is this written? Is it not written thereafter "the L-rd is One"? It is upon us that His name is reposed most distinctly (thus, "our G-d"). Similarly, (Shemoth 34:23) "Three times in the year shall all of your males appear before the L-rd, Hashem (Yod-keh-vav-keh), the G-d of Israel." Is it not already written "before the L-rd"? Why, then, "the G-d of Israel"? It is upon us that His name is reposed most distinctly.
כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר (תהלים נ ז): ״שִׁמְעָה עַמִּי וַאֲדַבֵּרָה יִשְׂרָאֵל וְאָעִידָה בָּךְ, אֱלֹהִים אֱלֹהֶיךָ אָנֹכִי״ – עָלֶיךָ הוּחַל שְׁמִי בְּיוֹתֵר.
Similarly, (Psalms 50:7) "Hear My people, and I shall speak; Israel, and I shall testify against you. G-d, your G-d, am I." Why "your G-d am I"? His name is most distinctly reposed upon you.
דָּבָר אַחֵר: ה׳ אֱלֹהֵינוּ – עָלֵינוּ; ה׳ אֶחָד – עַל כָּל בָּאֵי הָעוֹלָם. ה׳ אֱלֹהֵינוּ – בָּעוֹלָם הַזֶּה; ה׳ אֶחָד – לָעוֹלָם הַבָּא. וְכֵן הוּא אוֹמֵר (זכריה יד ט): ״וְהָיָה ה׳ לְמֶלֶךְ עַל כָּל הָאָרֶץ בַּיּוֹם הַהוּא יִהְיֶה ה׳ אֶחָד וּשְׁמוֹ אֶחָד״.
Variantly (Devarim 6:4) "the L-rd is our G-d": in this world; "the L-rd is One": in the world to come. And thus is it written (Zechariah 14:9) "And the L-rd will be the King over all the land. On that day the L-rd will be One and His name will be One."