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Why does "and so that it will be good for you" appear only in the second version of the Ten Commandments? The Maharal explains that the first luchos represented pre-sin perfection while the second luchos represent our imperfect world. When Hashem (ה׳) declared creation "ki tov," He affirmed not just perfection but the entire system including deficiency and repair - making our flawed world fully aligned with divine will.
This shiur examines a Gemara (גמרא) that questions why the phrase "ulaman yitav lach" (and so that it will be good for you) appears in the repetition of the Ten Commandments in Parshas V'eschanan but not in the original version in Parshas Yisro. The Gemara explains that since the first luchos were destined to be broken, if they had contained the word "tov," the world would be left without goodness when they shattered. Therefore, this phrase appears only in the second luchos. The Maharal offers a profound interpretation of this Gemara, explaining that the first luchos represent the spiritual level of Gan Eden before Adam's sin, while the second luchos represent this world after the fall. The giving of the Torah (תורה) was meant to be a correction for Adam's original sin, as indicated by Chazal's teaching that "pasak zuhaman" - the spiritual impurity introduced by the serpent was removed at Matan Torah. However, the sin of the Golden Calf caused this impurity to return ("chazar zuhaman"), reenacting Adam's original transgression. This explains why the red heifer, which purifies from the impurity of death, also serves as atonement for the Golden Calf - both sins brought death into the world. The Maharal addresses a fundamental theological question: when Hashem (ה׳) declared each day of creation "ki tov" (good), was this goodness dependent on the absence of sin? A simple understanding might suggest that "ki tov" applied only to creation before Adam's sin, making everything afterward a corruption of the original divine plan. This would imply that virtually all of human history represents a disappointment to the Creator, with the world existing in a state contrary to His will. However, the Maharal rejects this interpretation as impossible. He explains that the very act of creation necessarily involves imperfection, as anything separate from the Creator cannot be absolutely complete. This inherent deficiency (chisaron) in creation is not a flaw but rather the essential foundation that makes free choice possible. The remez to the four evil kingdoms (Bavel, Paras, Yavan, Edom) found in the second verse of Bereishis - "tohu vavohu v'choshech al pnei tehom" - demonstrates that the potential for evil existed from the moment of creation, before any sin occurred. This chisaron doesn't come from the Creator but from the very nature of created beings as separate entities. When Hashem declared creation "ki tov," He was affirming not just the pre-sin state but the entire system, including its inherent imperfections and the potential for both sin and correction. The natural state of the world includes deficiency, sin, repentance, and repair - all of which serve the ultimate purpose of allowing human beings to perfect creation through their choices. The Maharal concludes that "ki tov" applies specifically to the world represented by the second luchos - a world with deficiencies that can be corrected through human effort. This world, despite its imperfections and sins, fully aligns with divine will because it provides the necessary framework for spiritual growth and the ultimate revelation of divine glory. The shiur touches on the profound theological principle that nothing occurs outside divine providence, even sin itself ultimately serves the divine plan, though humans retain genuine free choice in how that plan unfolds.
Parshas Yisro - Aseres Hadibros, Parshas V'eschanan - repetition of Ten Commandments
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