Bechukosai: The Parsha starts off with Hashem’s promise to us of abundant brochas (blessings) if we do His will, and the warning of severe klalos (curses) if we neglect His will.
The first Pasuk in the Torah starts off “If you will walk in my Statutes, and guard my Commandments and do them...I will give your rains in their time etc.” Rashi asks, what laws are we being told to walk with? This refers to the law of delving deep into Torah learning. The question, however, is, why is the language of ‘walk in my statutes’ used? Why statutes? Why walk? The Kli Yakar says an amazing idea on this. He says the statute that is being referred to, is as Rashi put it, the deep learning of Torah but he adds that the word ‘statute’ is a hint as to how we must approach our times of Torah learning. They must be fixed like a statute, no wavering. But again we can ask, why the language of ‘walk’? The Kli Yakar tells us that if we make our learning times fixed, they will become habitual, and eventually second nature to us. Just like walking is second nature to us, so to will our commitment to our time in the Beis Medrash be as second nature to us.
So we learn 3 things from this one Pasuk: 1. Rashi tells us the blessing will only arrive owing to our commitment to the ‘Statutes’ which is deep, strenuous Torah learning. 2. The Kli Yakar tells us that the word ‘Statute’ is used as a hint that our times for Torah study must be non-negotiable like a law. 3. The Kli Yakar also tells us that the word ‘to walk in my Statutes’ hints that our learning of Torah must become second nature to us, just like walking is and that eventually our walking into the Beis Medrash will become standard.
The first blessing is “I will give your rains in their time”. The Gemora in Ta’anis (7a) tells us that droughts only happen to us, when we neglect Torah learning. That is the real meaning of the Mishna in Pirkay Avos, “If there is no Torah, there is no flour”.
Rav Moshe Feinstein asks: “Why does it say ‘your rains’? Surely, these are the rains of Hashem?? Says Rav Moshe, that when we do the will of Hashem, ownership of the rains are transferred to us. Because if we do what were created for, then Hashem will make His creations ours.
The Torah, however, is blatant about curses as well. In fact, you’ll notice that there are many more curses than blessings. My Rosh Yeshiva says that most times people change from negative feedback, and not from positive feedback. You’ve never seen a CEO of a company change strategy and re-organise the parts of his business that are failing, when on the whole, his shareholders are praising him for the entire job. But when he gets flak, and his job’s on the line, he looks at every minor detail to see where improvements can me made. As a leiner, I was always told by the respective presiding Rabbi of the shul, to lein (sing the Parsha) in a lower key and a softer tone, so as not to scare the people. But I’m not sure if that is the correct approach. The Chofetz Chaim was so adamant about people analyzing and fixing up their priorities in life, that he would go out into the streets to go call people to come and listen to the curses. Because negative feedback effects change.
And so, it would be wrong o sidestep the Klalos. I was wondering what the connection is between all these maladies and tragedies that will befall us if we neglect Hashem, chas veshalom, and the exact areas in our lives where we faulted that cause them. That was until I saw the Ohr HaChaim. If Rashi says that the blessings will come as a result of deep, committed Torah learning, then it is safe to say that the punishments will come as a result of our neglect of and laziness in Torah. Says the Ohr Hachaim, that the Torah is compared to Fire – “A fire of Law” (Devarim 33:2). The Fire of Torah does 3 things to a Jew.
1. Torah purifies a Jew. His thoughts, speech and action become sanctified and dignified. Without Torah learning in this world to purify him, a Jew will have to be purified through the other fires in the Next World – the fires of Gehinnom. In fact, the Medrash in Shir Hashirim says, that the fires of Gehinnom shout out “Don’t let these Tzadikim come in – their fire will extinguish our fires!” Those who are committed to Torah learning will be purified here, but those who leave Torah as a minor priority, will be promised as a 1st curse, shachefes vekadachas. These are illnesses that wear away the flesh and burn the body from inside. The punishment of neglecting the purity of the fire of Torah, is the fires that burn the body.
2. Torah lights up a Jew. A Neshoma is compared to a candle, but Torah is the light of that candle. The more we learn, the more our eyes open up and discover Hashem in the world. Torah study puts our headspace into G-d’s zone. But if we neglect Torah learning, our eyes are dimmed and we have no clear vision of our purpose in the world. Thats why the 2nd curse says the punishment for neglecting Torah learning is Behalah – panic, for we will not see Hashem’s hand in the world and Mechalos Ainayim – eyes that pine for tranquillity, but there is none in the world without Torah.
3. Torah gives a Jew simcha. There is no joy that a Jew obtains that is greater than the joy of Torah learning. “The commandments of Hashem are straight, they create happiness in the heart” (Tehillim 19:9). I’ve seen my father return from a chavrusa (Torah learning partner) filled with excitement and joy at a new found clarity of pshat (understanding) in Rashi. Its an excitement comparable to a 5 year old boy who gets a new toy. The simcha of Torah learning takes us back to the pre-birth era – its me and Hashem. Thats why the 3rd curse for neglecting vigourous Torah study is medivos nafesh – the anguish and sadness that Jews will feel at the loss of loved ones and the yearning for refuge which does not arrive.
The Ohr Hachaim tells us that we have the greatest opportunity around. On a basic level, leaving our Torah learning as an optional nice-to-do-to-once-in-a-while-to-settle-my-conscience will not protect us from these punishments. But to make our Torah learning a chok, a statute, unbending and to learn with vigour and passion, to drill down to the absolute Emes – that will purify us, protect us and bring us infinite reward.
But on a greater level, Talmud Torah is the means to raise ourselves into Hashem’s world, into Hashem’s realm, to rise above the politics, advertising and materialism of this world. And as Yidden, that Aliyah is only available to us, and it is only available through hard Torah learning – but it is the means to our greatest joy and our greatest fulfilment of purpose.
Good Shabbos! |
