OUR APPROACH TO LEARNING TORAH - HAAZINU

“When I call out the Name of Hashem, ascribe greatness to our G-d. ”

Chazal learn out from this passuk the obligation of Birchas HaTorah . The Gemara in Nedarim makes a startling point about the severity of being lax in this mitzvo: It tells us that after the destruction of the first Beis HaMikdosh and the galus that followed, the Chachamim and Neviim did not know what was the cause of such a terrible punishment, until Hashem himself told them that it was because “they left My Torah. ” Rav explains that this does not mean that they were not learning Torah, rather that they did not make Birchas HaTorah before they would start learning . The commentaries find a number of difficulties with this Gemara . How can the Gemara attribute such severe punishments to the relatively minor sin of not saying Birchas HaTorah? Moreover, this Gemara seems to contradict the Gemara in Yoma, which states that the first Beis HaMikdosh was destroyed because of murder, idol worship, and immorality .

The Maharal answers these problems in his explanation of this Gemara . He writes that it is impossible to understand the Gemara literally that they were not saying Birchas HaTorah, rather the Gemara means that they did not say the bracha with the proper intentions. He explains that when a person says Birchas HaTorah, he should focus on his great love and gratitude towards Hashem for giving him the tremendous gift of the Torah. The chachamim of the generation did say the bracha and moreover, did not merely say it out of rote, however they did not focus sufficiently on their love of Hashem when saying the bracha. He continues to explain how this subtle failing was the root cause of the terrible sins that led to the destruction of the Beis HaMikdosh. If a person focuses sufficiently on Hashem in the process of his learning then he merits to have tremendous siyata dishmaya that makes it much easier for him to avoid sin and even if he does falter, it enables him to do teshuva without great difficulty. Rav Hutner zt”l writes that this is what Chazal mean when they say that ‘the light of Torah returns a person to good’. However, if he does not connect to Hashem through his learning then he loses that special siyata dishmaya and if he falters he is far more likely to become trapped in a downward spiral of sin .

Based on this explanation we can resolve the contradiction between the Gemaras in Nedarim and Yoma. The Beis HaMikdosh was destroyed because of the terrible sins enumerated in Yoma .However the failure to say Birchas HaTorah with the proper attitude was the root cause that enabled the deterioration of the Jewish people to the point where they were sinning so greatly. Because they did not connect to Hashem properly they lost siyata dishmaya and consequently fell prey to the powerful temptations of the yetser hara. The Maharal offers a fascinating and somewhat surprising explanation of the reasons why a person may fail to show the proper love of Hashem in his Birchas HaTorah. He argues that it is impossible to love two entities at the same time, and consequently focusing on love of one thing will reduce the focus of the love for something else. Based on this, he writes that there are two possible ‘loves’ that one can express when saying Birchas HaTorah, love of Hashem or love of the Torah, and that it is not possible to feel love for both at the same time! When a person says this bracha he is more likely to express his love for the Torah more than his love for Hashem! He warns that, “one must be very careful that he make the blessing on the Torah with all his heart and soul. ”

This explanation of the Maharal may seem to contradict the approach of Rav Chaim Volovzhin zt”l in Nefesh HaChaim. He emphasized that when one learns Torah they should not be thinking lofty thoughts about Hashem, rather they should delve as deeply as possible into the Torah that they are learning. He argued that this approach is the optimal way through which a person can become close to G-d. The Maharal’s distinction between love of Hashem and love of Torah seems to clash with the Nefesh HaChaim’s emphasis on Torah as opposed to thoughts of Hashem. However, on deeper analysis it seems that there is no disagreement; the Maharal did not say that a person should focus on his love of G-d during his learning. Rather before he begins to learn and says Birchas HaTorah, then he should be careful not to lose focus of G-d. The Nefesh HaChaim himself makes a very similar point with regard to one’s attitude before learning. He writes, “whenever one prepared himself to learn, it is proper for him to spend, at least, a small amount of time, contemplating a pure fear of G-d with a pure heart .” He even argues that at times one should take a small break during his learning in order to rekindle his yiras Hashem .

Thus, it seems that there is agreement amongst these two Gedolim that before a person learns, he must be very careful not to lose sight of whose Torah he is learning. Whist with regard to the actual time of learning, there is no reason to say that the Maharal will not agree with the Nefesh HaChaim’s approach that one should not be thinking lofty thoughts about Hashem. Perhaps, this lesson, that one should not lose focus of Hashem as he begins to learn, is also alluded to in the course of the Chagim that we are presently in. Soon after spending the month of Elul, Rosh HaShana, and Yom Kippur, on intense self-growth, aimed largely at reconnecting to Hashem, we complete the cycle of the Torah and celebrate the beauty and wonder of Torah on Simchas HaTorah. The preparation leading up to Simchas HaTorah can help us adapt the correct focus in our learning - to increase our love and fear of Hashem.

GOING UP TO THE HEAVENS - NITZAVIM

After a lengthy admonition regarding the consequences of not following the Torah, Moshe Rabbeinu famously assures the people that despite the seeming difficulty in learning and keeping the Torah, it is actually easily attainable.
“For this commandment that I command you today, it is not hidden from you and it is not distant. It is not in the heavens, [for you] to say, ‘Who can ascend to the heavens for us and take it for us and let us hear it, so that we can perform it?’ Nor is it across the sea, [for you] to say, ‘Who can cross to the other side of the sea for us and take it for us, and let us hear it, so that we can perform it?’ Rather the matter is very near to you, in your mouth and in your heart, to perform it.”

Rashi explains that these verses are referring to the whole Torah as opposed to any specific Mitzvo. On the words, “it is not in the Heavens”, the Gemara observes, that if it was in the Heavens, then we would somehow have to go up there to learn it. And on the words, “nor is it across the sea”, the Gemara points out that if it were across the sea, we would have to cross the sea to learn it.

The following story involving the great tzaddik, Rav Zalman of Volozhin zt”l demonstrates the lesson we should take from this Gemara. On one occasion, Rav Zalman was learning in a small village. On the other side of the river was the great town of Vilna. In the middle of the night, Rav Zalman felt a great desire to study a particular sefer (book) that was in the main Beis Hamidrash (study hall) in Vilna. He didn’t hesitate for one moment, rather he went out in the middle of the night in the freezing cold weather to Vilna until he found the book that he desired. The onlookers were shocked at how he could go to such extremes in such cold weather to get a book. He explained with the verses in Nitzavim that say that the Torah is not in the Heavens and is not across the sea. He then quoted the aforementioned Gemara stating that if the Torah was in the Heavens or across the sea, one would have to go there to study it. The short journey across the river to get to Vilna was nearer than the Heavens and even closer than across the sea. Accordingly, he felt that he had to make the required effort to attain the book that he needed for his Torah learning. We learn from Rav Zalman’s actions that whilst HaShem does not make impossible demands on us with regard to learning Torah, He does expect us to make considerable effort to learn to the best of our abilities.

We further learn from a Gemara in Yoma that any obstacles blocking our ability to learn Torah are not insurmountable. The Gemara says that when a man comes to the next world he will be asked about his Torah learning. The Gemara anticipates a number of excuses that one may use to justify his failure to learn. He may claim that he was too poor, and because of his poverty he had to spend all his time trying to earn a livelihood. Alternatively, he may argue that he was too rich, and that he was too distracted by his business to learn. Moreover, he may maintain that since he supported Torah with his money, he was exempt from learning Torah himself. Thirdly, he may contend that he was too beautiful to be able to avoid the yetser hara of immorality. The Gemara proceeds to provide examples of people who faced the most difficult tests in these areas, and despite this, succeeded in learning and observing the Torah. Hillel was an extremely poor man and he could not even afford to pay the entrance fee to the Beis Hamidrash, yet he went to extreme ends to try to learn. Rebbe Elazar was extremely rich and faced tremendous pressure to focus on his businesses, but he preferred to focus on his learning. Yosef HaTzadik was exceptionally beautiful and faced great tests in immorality, yet he withstood the temptation. This Gemara teaches us that no-one can claim that it was impossible for him to learn or observe Torah because of his circumstances. Of course, there are challenges that must be overcome, but with the requisite effort, everyone can learn and observe the Torah.

What is the key factor that determines whether a person to overcome the many obstacles preventing him from Torah learning? It seems that this can be answered with Rav Yisroel Salanter zt”l’s response to a question he was asked by a businessman. The man told him that he was so busy that he only had a very short amount of time available to learn each day. He asked Rav Yisroel what he should learn in that short time. Rav Yisroel answered him that he should learn Mussar . Once he does that, he would soon realize that he could find considerably more time to learn! Rav Yisroel was communicating to him that the reason that he could not find more time to learn was that learning did not have a high enough priority in his life. By learning Mussar he would develop his appreciation of the importance of learning Torah to his life and as a result he would find more time. We learn from here that if a person appreciates the true value of Torah learning, then he will place it far higher up in his list of priorities. As a result, he will find it far easier to overcome all the barriers and distractions that prevent him from learning.
A person may intellectually realize that Torah learning is very important to their lives, but it still remains very difficult to internalize this and apply it to one’s life. Rav Noach Weinberg zt”l gives a very insightful suggestion in this area. When a person is very tired, it is difficult for him to motivate himself to do anything that involves much effort or thought, including learning Torah. Similarly, if someone were very busy, he would find it very difficult to find any time to learn. However, if one were to offer him a large sum of money to learn Torah for half an hour extra, then he would suddenly find the time and energy! This teaches us that if something is valuable enough then a person will conjure up the time and energy to do it, despite the difficulty. Chazal teach us that one moment of learning Torah is infinitely rewarded, more than any other Mitzvo, needless to say it is of infinitely more value than all the money in the world. Accordingly, when a person is busy or tired, if he would think that of the reward that he could accrue by taking a few minutes to learn Torah, then he could surely overcome the challenges and do so.

As the Yamim Noraim (High Holy Days) approach, it is essential to assess one’s life priorities and ask oneself if he truly devotes as much time to learning Torah as possible. Chazal’s assertion that he must go up to the Heavens and across the sea to learn Torah, teach him he must certainly try to overcome the smaller challenges that he faces.

OUR APPROACH TO LEARNING TORAH - HAAZINU

“When I call out the Name of Hashem, ascribe greatness to our G-d.”
Chazal learn out from this passuk the obligation of Birchas HaTorah. The Gemara in Nedarim makes a startling point about the severity of being lax in this mitzvo: It tells us that after the destruction of the first Beis HaMikdosh and the galus that followed, the Chachamim and Neviim did not know what was the cause of such a terrible punishment, until Hashem himself told them that it was because “they left My Torah.” Rav explains that this does not mean that they were not learning Torah, rather that they did not make Birchas HaTorah before they would start learning. The commentaries find a number of difficulties with this Gemara. How can the Gemara attribute such severe punishments to the relatively minor sin of not saying Birchas HaTorah? Moreover, this Gemara seems to contradict the Gemara in Yoma, which states that the first Beis HaMikdosh was destroyed because of murder, idol worship, and immorality.

The Maharal answers these problems in his explanation of this Gemara. He writes that it is impossible to understand the Gemara literally that they were not saying Birchas HaTorah, rather the Gemara means that they did not say the bracha with the proper intentions. He explains that when a person says Birchas HaTorah, he should focus on his great love and gratitude towards Hashem for giving him the tremendous gift of the Torah. The chachamim of the generation did say the bracha and moreover, did not merely say it out of rote, however they did not focus sufficiently on their love of Hashem when saying the bracha. He continues to explain how this subtle failing was the root cause of the terrible sins that led to the destruction of the Beis HaMikdosh. If a person focuses sufficiently on Hashem in the process of his learning then he merits to have tremendous siyata dishmaya that makes it much easier for him to avoid sin and even if he does falter, it enables him to do teshuva without great difficulty. Rav Hutner zt”l writes that this is what Chazal mean when they say that ‘the light of Torah returns a person to good’. However, if he does not connect to Hashem through his learning then he loses that special siyata dishmaya and if he falters he is far more likely to become trapped in a downward spiral of sin.

Based on this explanation we can resolve the contradiction between the Gemaras in Nedarim and Yoma. The Beis HaMikdosh was destroyed because of the terrible sins enumerated in Yoma .However the failure to say Birchas HaTorah with the proper attitude was the root cause that enabled the deterioration of the Jewish people to the point where they were sinning so greatly. Because they did not connect to Hashem properly they lost siyata dishmaya and consequently fell prey to the powerful temptations of the yetser hara. The Maharal offers a fascinating and somewhat surprising explanation of the reasons why a person may fail to show the proper love of Hashem in his Birchas HaTorah. He argues that it is impossible to love two entities at the same time, and consequently focusing on love of one thing will reduce the focus of the love for something else. Based on this, he writes that there are two possible ‘loves’ that one can express when saying Birchas HaTorah, love of Hashem or love of the Torah, and that it is not possible to feel love for both at the same time! When a person says this bracha he is more likely to express his love for the Torah more than his love for Hashem! He warns that, “one must be very careful that he make the blessing on the Torah with all his heart and soul.”

This explanation of the Maharal may seem to contradict the approach of Rav Chaim Volovzhin zt”l in Nefesh HaChaim. He emphasized that when one learns Torah they should not be thinking lofty thoughts about Hashem, rather they should delve as deeply as possible into the Torah that they are learning. He argued that this approach is the optimal way through which a person can become close to G-d. The Maharal’s distinction between love of Hashem and love of Torah seems to clash with the Nefesh HaChaim’s emphasis on Torah as opposed to thoughts of Hashem. However, on deeper analysis it seems that there is no disagreement; the Maharal did not say that a person should focus on his love of G-d during his learning. Rather before he begins to learn and says Birchas HaTorah, then he should be careful not to lose focus of G-d. The Nefesh HaChaim himself makes a very similar point with regard to one’s attitude before learning. He writes, “whenever one prepared himself to learn, it is proper for him to spend, at least, a small amount of time, contemplating a pure fear of G-d with a pure heart.” He even argues that at times one should take a small break during his learning in order to rekindle his yiras Hashem.

Thus, it seems that there is agreement amongst these two Gedolim that before a person learns, he must be very careful not to lose sight of whose Torah he is learning. Whist with regard to the actual time of learning, there is no reason to say that the Maharal will not agree with the Nefesh HaChaim’s approach that one should not be thinking lofty thoughts about Hashem. Perhaps, this lesson, that one should not lose focus of Hashem as he begins to learn, is also alluded to in the course of the Chagim that we are presently in. Soon after spending the month of Elul, Rosh HaShana, and Yom Kippur, on intense self-growth, aimed largely at reconnecting to Hashem, we complete the cycle of the Torah and celebrate the beauty and wonder of Torah on Simchas HaTorah. The preparation leading up to Simchas HaTorah can help us adapt the correct focus in our learning - to increase our love and fear of Hashem.