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By Rabbi Naftoly Bier
In this week’s portion, פרשת ואתחנן, we are introduced to the מצוה of “ואהבת את ה’ אלקיך”, “and you should love Hashem your G-d” – your G-d written in the singular! In chapter 7:8, the Torah states, “Rather, because of Hashem’s love for you…”. What is meant by Hashem’s love and our love for him?
Rav Shamshon Raphael Hirsch writes a profoundly beautiful explanation: “the most significant and far-reaching result of the awareness of G-d’s unity is to love G-d בכל לבבך – i.e., ביצר טוב וביצר רע, “with the good and with the evil inclination.” The capacity to be attracted by things that are evil, base, ignoble, and sensual – this is the source of the יצר הרע – has been given to us by the same one sole G-d Who also has given us the capacity to be drawn to things that are good, noble, moral, and spiritual – this is the source of the יצר הטוב. Both inclinations are manifestations of the same love of the one sole G-d. It is He Who has interwoven the former and the latter alike into our human potential.
That He has made us susceptible also to the allurements of evil does not mean that He loves us any less. On the contrary, His very love expresses itself in the fact that evil attracts us. For in this capacity lies all our nobility and moral dignity. Without the capacity to feel drawn to evil, we would not be human; there would be no morality and no virtue. Our essence would then consist merely of bodily desires and actions, like those of the animal. For what we call “animal instinct” is simply the one-sided nature of the animal. The animal is attracted only to what accords with its functions; everything else repels it or leaves it indifferent. Hence the intensity and the immutability that characterize the manifestations of animal life. If baseness and evil were to hold no charms for us; if they were to leave us indifferent or to repel us as things contrary to our nature; if goodness were to attract us with a powerful, irresistible magnetism, and not also entail renunciation and self-control, then we would never do evil, but then we also would never do good. For the good that we would do would not be our own doing; it would not be a morally free-willed, human act. We would only be submitting to the physical compulsion of our nature, which would then be subject – offering no resistance – to the impulses affecting it. The disappearance of man’s יצר הרע would spell the end of his moral dignity.
What is more, the truth is that no human quality is, in itself, good or bad. Every quality – from the most sensual to the most spiritual – can be good or bad. It is good if we use it within the limits and for the purposes assigned to it by G-d; it is bad if we misuse it by exceeding these limits, by neglecting these purposes, or by exchanging these purposes for purposes not set by G-d. Thus, to love G-d with all our hearts – with both יצר טוב and יצר רע – means to devote all our thoughts, along with all your proclivities and tendencies, qualities and aspirations, solely to the fulfillment of G-d’s Will, using them all in the service of G-d in such a manner that our use or control of them brings us closer to Him.”
This is in effect a true manifestation of Hashem’s love for us. Rashi explains that the ברית מילה, the covenant of circumcision, is a covenant of eternal love that Hashem has for us. One may ask, why is this mark on our body which has a metaphysical dynamic of feeling His immutable love in the most dire of times on the most physical part of the male body?
On the contrary, this is the place it should be for due to the gift of the Torah, we act diametrically opposite the non-Jewish philosophers and clergy. While they view the physical as an explicit detriment to the spiritual and intellectual, Hashem lovingly gave us the understanding and ability to do the opposite! We can truly express our unmitigated love for this privilege!
The Kuzari writes a similar idea: “When reciting the blessing אהבה רבה, “With everlasting love You have loved the house of Israel, your people,” one bears in mind that G-d’s divine influence is especially attached to Jewry which receives it as naturally as a mirror receives rays of light. One also bears in mind that the Torah is the expression of G-d’s will and that through it he establishes his dominion on earth as in heaven. G-d did not create angels on earth. He created people who are subject to human nature and dominated by human character traits and emotions. Whenever an individual or a community attains a high degree of spiritual purity, they become worthy of receiving the Divine light to guide their destiny in a miraculous manner far removed from the ordinary course of events which affect the world. This special relationship with the Creator is called love and joy.”
The Ramban 7:7 teaches that Hashem chose us for one who accepts all that transpires due to another; that is the true cause for that one to be so loved. Klal Yisroel who are the most stubborn and strong-minded of all, for if told, “either the sword or the cross,” will sacrifice their lives. Hashem’s eternal love is due to our unyielding subservience.
Rav Hirsch explains, “G-d found you worthy of His love; in your very nature He found the spiritual and moral element that is necessary for G-d’s nearness to man. In human terms, He “found Himself attracted to you.”
