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Why does the first paragraph of Shema lead naturally to love while the second paragraph commands love? The shiur distinguishes between natural love flowing from recognizing God's unity versus mechanical relationship based on quid pro quo commandments. This resolves why 've-asafta deganecha' appears after commands to love with all your heart - it refers to the second paragraph's commanded love level where one must work while studying Torah (תורה).
This shiur continues a series on Derech HaShem (ה׳)'s teachings about Shema and its blessings, focusing on the profound difference between the two paragraphs of Shema. Rabbi Zweig begins by reviewing how Ramchal explains that Shema serves as rectification for man through its 248 words corresponding to the 248 limbs, and that the blessings surrounding Shema encompass all of creation being renewed daily by Hashem. The morning blessings are longer because they represent the primary renewal of creation, while evening blessings are shorter as they represent continuation of the day's renewal. Night serves as both conclusion of the previous day and beginning of the next - difficult for recognizing God's manifest presence but ideal for introspection and planning spiritual growth. The central analysis focuses on a profound question regarding the famous dispute in Gemara (גמרא) Brachos between Rabbi Yishmael and Rabbi Shimon bar Yochai about the verse 've-asafta deganecha' (and you shall gather your grain). Rabbi Yishmael says this teaches we should combine Torah (תורה) study with worldly occupation, while Rabbi Shimon bar Yochai argues that when Jews do God's will, others perform their work for them, and this verse only applies when Jews are not fulfilling God's will. The startling problem is that this verse appears immediately after the Torah commands loving Hashem 'with all your heart and soul' - seemingly describing Jews who ARE following God's will.
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Brachos 35b
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