Hi good morning Rabbosai I hope everyone is well. Let's begin again from the second paragraph here. Leman behirus hainyan for the sake of clarity הנני מוסיף ונכון להקדים את המבואר ולהשיב מקודם בנוגע לשתי הפרשיות דקריאת שמע.
One should not confuse the following two concepts: Klalut Knesset Yisrael and the concept tzibbur. כללות כנסת ישראל וציבור תרי מילין אינינהו. The point here are the two concepts, right? In different contexts we may find different words used to refer to these different concepts. These are the way Rav Hutner is using the terms, but it's important to understand what the terms represent, what the underlying concept is. Knesset Yisrael עניינה הוא תפיסת כל האומה כולה מראשיתה ועד אחריתה הכוללת כל קומת הדורות וכל הנשמות של ישראל כיחידה אחת.
Again, this is what we mentioned from the Rav, what he referred to as that Klal Yisrael exists as its own independent metaphysical entity. It's not simply a massive, massive partnership of whichever Jews happen to be alive at any given moment, but it's its own metaphysical entity. So that's Rav Hutner using the term Klalut Knesset Yisrael for that. ולעומת זה ציבור עניינו הוא עדה מישראל is when you have a gathering. ומושג הציבור ייתכן עניין הכמות. You can measure it quantitatively. ישנו ציבור גדול וציבור קטן. You have a minyan, it's a tzibbur katan. You have 80 people, it's, relatively speaking, a tzibbur gadol. כללות כנסת ישראל מופקעת היא מגדר הכמות. אין בו למדוד גדלות וקטנות.
Again, something which exists as a metaphysical entity, so obviously you can't apply quantitative measurements to what's a metaphysical entity. היא יחידה אחת בלתי מתחלקת ונמצאת הגודל. It's one indivisible unit. It doesn't grow larger, it doesn't contract. It's its own metaphysical entity. ודא אזלא לנכון להקל כי דווקא מתוך כך הדיבורים המשתייכים לכללות ישראל תופסים הם את היחיד מישראל בעצם הווייתו.
For that matter, because Knesset Yisrael is one indivisible unity, entity, so that's why again seemingly maybe it seems a little bit dialectical, but when you think about it, it is compelling that when you talk about when something is addressed to Knesset Yisrael as a whole, it relates to every yachid she-bo. כי אין רוב ומיעוט ביחידה זו ששמה כנסת ישראל. Because you can't talk about rubo ke-kulo and things like that. No, it's one indivisible entity. Ve-al kein, now comes the application, כשאנו אומרים שפרשה ראשונה דקריאת שמע ליחיד נאמרה הם הם דברי הגר"א.
Rav Hutner says when we suggest that first parsha of Kriyat Shema is bilshon yachid. The second parsha of Kriyat Shema is bilshon rabbim, right? ושיננתם לבניך ודיברת בם is lashon yachid. והיה אם שמוע תשמעו, ve-nasati metar artzechem is lashon, hishameru lachem is almost the second parsha is almost entirely bilshon rabbim. Now the Gra says, I didn't find the Gra that Matanya had in the bottom, I didn't find it there, but there's a different Gra in Aderes Eliyahu. I wasn't able to follow up that reference. The Gaon says when the Torah speaks... And the the Gra, this Adaras Eliyahu was in the beginning of Parshas Re'eh. So I guess it's Perek Yud Aleph Posuk Chof Vav. Re'eh, amar bilshon yachid, right? So the Gra is commenting on the posuk. The meforshim deal with the question. ראה אנכי נתן לפניכם היום ברכה וקללה. So the Re'eh is lashon yachid but lifneichem is lashon rabbim. So that's the background to this comment. So the Gra says as follows: Re'eh, amar bilshon yachid, lifneichem, lashon rabbim. Kemo be-Aseres HaDibros ne'emar bilshon yachid, Anochi Hashem Elokecha. As Rashi already points out from Chazal, there's a parallelism between what you have in Parshas Kedoshim and Aseres HaDibros. So there it's all bilshon rabbim. ובפרשת קדושים אמר בלשון רבים: lo sikchashu vechayotzei. מפני שבמעמד הר סיני היו כולם באגודה אחת כאיש אחד.
Amar bilshon yachid and so here he said lashon yachid to Klal Yisrael. So the Gra says lashon yachid is to Klal Yisrael. What since Klal Yisrael means that there's only one entity in front of me, right? If if if one is addressing Klal Yisrael, so Klal Yisrael is lashon yachid. There's only one entity. If one is addressing a massive gathering of people, so then it's lashon harabbim. Then it's lashon harabbim. So the Gra teitsches the lashon yachid as meaning that the posuk is addressed to Klal Yisrael. Me'idach seemingly, seemingly, but not really, in a contradictory fashion. So apparently there's ma'amar that Rav Hutner is discussing, responding to questions about, said no, lashon yachid means it's speaking to each individual. So he says no, those are two sides of a coin. That's not two different, two different approaches to the significance of lashon yachid. But rather if the lashon yachid, if one is addressing again what he calls Klalius Knesses Yisrael, the metaphysical entity of Knesses Yisrael, so then because that's indivisible, so then mimeila every Jew who belongs to Knesses Yisrael is being directly addressed as well. If a person is is speaking again to yechidim, okay, so there's rubo k'kulo. Maybe he's speaking to most people and maybe maybe it's more relevant to one person than to another person. But if the address is to Knesses Yisrael, so again, there's no rov and miut within Knesses Yisrael. It's one simple indivisible metaphysical entity. So then mimeila by virtue of that, it then relates indiscriminately, uniformly to kol yachid veyachid. That that's again, it needs to be processed and digested. That's what Rav Hutner is saying, right? ועל כן כשאנו אומרים שפרשה ראשונה דקריאת שמע ליחיד נאמר,
when we say that the parsha rishona of Krias Shema is addressing each each individual, that's the significance, ללא יוצא מן הכלל, each of us uniformly, indiscriminately is being addressed. So he says no, really that's not disagreeing with the Gra. It's not saying a different pshat in the significance of lashon yachid than the Gra. הן הן דברי הגרא. That's gufeh what the Gra is saying because when the minute you say that it's addressed to Knesses Yisrael, Knesses Yisrael as a whole, so Knesses Yisrael again, there's no rov and miut within Knesses Yisrael. So then mimeila if Reuven, Shimon, Levi, Yehuda each of them belong to Knesses Yisrael, anything that's said to Knesses Yisrael is said to each of them, Reuven, Shimon, Levi, Yehuda, etc., uniformly. ולא כמו שנראה בהשקפה הראשונה שזה בניגוד לדברי הגרא, כי דוקא מתוך שפרשה זו נאמרה לכלליות כנסת ישראל הרי היא תופסת ומקיפת את כל יחיד ויחיד.
Ule'umas zos, כשאנו אומרים שפרשה שניה דקריאת שמע נאמרה לציבור, and again, tzibur the way Rav Hutner is using the term, which means not Klal Yisrael as a whole, but a gathering of people. A gathering of people. Sorry about that. I'm not sure what happened there. Ule'umas zeh כשאנו אומרים שפרשה שנייה דקריאת שמע נאמרה לציבור שפיר יתכן שהכוונה בה תהא לדור מן הדורות או גם לחלק של דור ידוע.
Bechol kach, here comes an interesting comment. Bechol kach שטעם דברי תורה בהלכות דעות וחובות הלבבות מרגיש בבירורות literally any palate that has tasted divrei Torah in this tchum of machshava will clearly sense and feel ki parsha rishona here's another difference, fascinating, between the two parshiot of kriat shema. כי פרשה ראשונה דקריאת שמע שאין בה אלא הצד החיובי של קבלת עול מלכות שמים משתייכת הרבה יותר לכלליות כנסת ישראל מאשר הפרשה השנייה שיש בה גם הצד החיובי של עבודה וגם הצד השלילי של פיתוי הלב וסור דרך העבודה.
Fascinating, no? Another difference between the two first two parshiot of kriat shema is that parsha rishona of kriat shema is only in the positive, right? The Torah tells us what the mitzvot are, what we're supposed to be doing. קבלת עול מלכות שמים, ahavat Hashem, Talmud Torah. Parsha shniya of kriat shema also contains we're also being warned against the pitfalls, right, against השמרו לכם פן יפתה לבבכם וסרתם ועבדתם אלוהים אחרים והשתחויתם להם.
So the Torah's also talking about about pitfalls. Says Rav Hutner, chesronot are rooted in the yachid. Now, it's true that hayos that we influence each other, that one does find chesronot on a large scale as well and one can meaningfully and accurately talk about about the chesron that a certain generation has vechulu, but fundamentally chesronot adhere to the yachid. A yachid has weaknesses, a yachid, a yachid is nichshal. Again, when it happens to enough yechidim, so we talk more generally about society or we talk about the generation. But fundamentally the chesron is in a yachid. So when the second parsha of kriat shema again Rav Hutner says again paradoxically the lashon rabbim means talking to many yechidim as opposed to the lashon yachid meaning talking to knesset yisrael and therefore uniformly, indiscriminately to every yachid. But when you talk to knesset yisrael, knesset yisrael doesn't have chesronot. Chesron doesn't have chesronot. I as a yachid have chesronot. I as a yachid have a yetzer hara and succumb to a yetzer hara. When you're addressing knesset yisrael, so knesset yisrael again, that metaphysical entity, that doesn't have a yetzer hara, that doesn't have chesronot. ומובן מאליו שאחרי כל הנ"ל אין דברי הגר"א עומדים בניגוד כלל לדברי הרמב"ן פרשת יתרו.
What the Gra says in no way in no way stands in contradistinction to the Ramban in parshat Yisro. The Ramban in parshat Yisro comments that ונאמרו כל הדברות כולם בלשון יחיד ה' אלהיך אשר הוצאתיך להזהיר כי כל יחיד מהם יענש על המצוות
that we should know that each one of us is going to be held accountable, כי עם כל אחד ידבר because Hakadosh Baruch Hu is speaking to each one of us. So again, so at first glance you might think that what the Ramban means is no, the significance of lashon yachid is that he's talking to each individual and the Gaon is saying lashon yachid. means to Knesses Yisrael and that's what Hutner is saying no, lidvareinu, it's two sides of a coin, heim heim hadvarim. Ela sheadeiraba, הדברים משלימים זה את זה. Dekavanos HaRamban, when the Ramban says that דוקא משום שעשרת הדברות בלשון יחיד נאמרו, כלומר לכלליות כנסת ישראל,
mimaila, אי אפשר ליחיד לטעות. The Ramban is telling you sort of the application, the corollary, that היות שזה בלשון יחיד, which means that it's the Knesses Yisrael as a whole, so then mimaila it can't just mean that I'm talking to the rov or the miut. There is no rov or miut within Knesses Yisrael. Mimaila, אי אפשר ליחיד לטעות דאין הדבר משתייך לו, ועל זה מביא הרמב"ן ראיה מפרשת נצבים. והיינו ממש כדברי הגר"א, שכל מי שטועה ואומר כנ"ל,
alav hakasuv omeir, והבדילו ה' לרעה מכל שבטי ישראל, כלומר הוא הבדיל את עצמו,
lefikhakh yihiyeh muvdal. This is again, this is the same nekudah as as we were talking about yesterday from the Rambam Hakdamah to Perek Chelek. That as long as a person remains part of that yechidah, that entity, that metaphysical entity of Knesses Yisrael, so the person is nitzchi because as long as he's part of that metaphysical entity, that entity is nitzchi. If the person is beshrirus libi eileikh, the person Rachmana litzlan says no, he's separating himself from Knesses Yisrael, so then it's middah keneged middah, והבדילו ה' לרעה מכל שבטי ישראל, and then he's takeh as not a yachid who belongs to Knesses Yisrael, just a yachid, so then Rachmana litzlan he can get lost. מה שאין כן בזמן שהדיבור מתייחס לציבור, when it talks to a large group of yechidim, not to Knesses Yisrael as a whole, אזי איכא מקום לטעות ולומר אחרי הרוב ילך, keshitas HaRamban vehavein. Okay, so we'll stop here. So bli neder im yirtzeh Hashem we'll resume at 12 o'clock. Okay, rabosai, thank you, have a good, productive morning, be well.