I often marvel at how the most ancient of languages is so simple, yet so complex. Our English language does not distinguish between the singular and plural of “you.” But in Hebrew, as in other languages, the distinction lies large. In fact, one of the greatest challenges facing English speakers who are trying to learn Hebrew is adjusting to the male/female and singular/plural aspects.
Addressing “you” versus “all of you,” can mean a world of difference. One such instance is in this week’s parsha, Eikev. Last week’s parsha Va’eschanan contained the first paragraph of the Shema and the second paragraph of Shema appears in this week’s parsha.
Interestingly, the first paragraph of Shema is written in singular form, addressing “you” the individual. The second paragraph, however, is addressed to “you” in plural. Why the difference? Is G-d speaking to the individual or the community?
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The Chassidic Masters point to two distinct levels of our relationship with G-d. At the quintessence, we are one with G-d. After all, the core of who we are is a piece of Divine energy. It is this essential character that is addressed in the first paragraph of Shema. This is why the first paragraph speaks of our intense love of the Almighty. And for this reason, the first paragraph declares the oneness of G-d and our deep attachment to that oneness, to the extent of self-sacrifice. This element of the soul is indicated in the singular form – the soul is singularly united with it source.
Conversely, the second paragraph, deals with reward and punishment. It addresses a more fragile and remote level of the soul – a soul in which the world’s challenges are real and relevant. This is the soul completely engaged in the physical, in the reality of the faculties of intellect and emotion. At this level, the soul is capable of great things, but it must work through the gritty struggles of its persona.
Therefore, the plural “you” is utilized, demonstrating the fractured and multifarious nature and identity of the lower level of the soul.
Inasmuch as the first level is pristine and “untouchable,” the Torah still deems it necessary to address the lower level of the soul – a level in which reward and punishment are suddenly appropriate. This indicates that, the lofty level of the soul’s essence is insufficient. To truly unite with G-d, we must involve every facet of our identity, even – and especially – that which seems most detached.
After all, the purpose of creation is not simply to unite the soul with G-d. Rather, it is to unite the body and the material world we inhabit with its Creator. In this sense, the second paragraph speaks more directly to the mandate and mission that we are all striving toward. Together, we can certainly succeed.