There are times to act independently, and there are times to work alongside others. Both have their place, and each offers something the other cannot. Appreciating what each approach has to offer is essential—not only in life, but in our relationship with G-d as well.
This week's Torah portion, Eikev, illustrates this balance.
In Eikev we read the second paragraph of the Shema. At first glance, it appears to repeat the first paragraph, which we read last week in Va'etchanan. Yet there are a few striking differences. The first paragraph is written in the singular, addressing each individual Jew, while the second is written in the plural, speaking to the Jewish people as a whole. Even more surprising, the order is reversed in a few places. For example, in the first paragraph, Torah study precedes the observance of mitzvot. In the second, mitzvot observance comes first, followed by Torah study.
These are not merely stylistic differences. They describe two distinct paths of building a relationship with G-d.
The theme of each of the two Torah portions provides the key. Va'etchanan emphasizes G-d's initiative. Before we even ask, G-d reveals Himself and gives us the Torah. Eikev, whose name means "heel," the lowest part of the body, represents the physical world, the place where we take the initiative to elevate ourselves. Instead of waiting for G-d to reach toward us, we begin the journey by reaching toward Him.
This explains why the word order changes. When G-d reveals Himself, our natural response is to study His Torah and absorb His wisdom and do His will. From that understanding, the observance of mitzvot then naturally follows.
But when we are the ones taking the first step, we cannot wait until we understand everything. We begin with action. We perform mitzvot. It is through those actions that we create a relationship with G-d that gradually deepens through the study of Torah.
This also explains why the first paragraph speaks to the individual, while the second speaks to the community.
When G-d reveals Himself, every individual is capable of internalizing that revelation personally. The goal is complete transformation of the individual. Therefore, the Torah commands us to love G-d "with all your heart, with all your soul, and with all your might." Nothing less than our entire being is asked of us.
But when the initiative comes from below, the Torah no longer addresses the individual. It addresses the community. The goal is no longer for each person to attain perfection on his or her own. Rather, every individual contributes their unique strengths to something greater than themselves. In this context, the Torah omits the words "with all your might." The Torah is not demanding that every individual does everything. It asks each of us to do our part. Together, the Jewish people can accomplish what no individual ever could alone.
Perhaps that is one of the Shema's most profound lessons: There are moments when G-d calls upon us to grow as individuals, striving to become the very best version of ourselves. And there are moments when He calls upon us to become part of something larger than ourselves. Judaism emphasizes both paths. Sometimes the greatest spiritual achievement is found in personal growth. At other times, it is found in joining with others to create a holiness that none of us could achieve alone.
Shabbat Shalom