The opening words of the parsha, אִם־בְּחֻקֹּתַ֖י תֵּלֵ֑כוּּ Rashi comments יָכוֹל זֶה קִיּוּם הַמִּצְווֹת, כְּשֶׁהוּא אוֹמֵר וְאֶת מִצְוֹתַי תִּשְׁמְרוּ וַעֲשִיתֶם אֹתָם הֲרֵי קִיּוּם הַמִּצְווֹת אָמוּר, הָא מָה אֲנִי מְקַיֵּם אִם בְּחֻקֹּתַי תֵּלֵכוּ? שֶׁתִּהְיוּ עֲמֵלִים בַּתּוֹרָה, "I might think that this refers to the fulfillment of the commandments. However, when Scripture says, “and observe My commandments,” the fulfillment of the commandments is [already] stated. So what is the meaning of “If you follow My statutes”? It means that you must toil in the study of Torah." How did Rashi answer the question, learning Torah is also a mitzvah so why is it not included in the words וַעֲשִיתֶם אֹתָם? Furthermore, how does Rashi know that בְּחֻקֹּתַ֖י תֵּלֵ֑כוּּ refers to עמלות בתורה, toil in Torah and not just learning Torah? What does עמלות בתורה mean and how does it fit in the words בְּחֻקֹּתַ֖י תֵּלֵ֑כוּּ?
Why is the bulk of Torah study in Yeshivot and the occupation of great Torah scholars spent on analyzing laws that almost never even occur in actuality? The learning of Torah is not an action done merely to acquire more knowledge, to know how to live a life as a good Jew and how to follow the laws and customs of the religion. That is a study like studying any other subject matter, albeit of course studying Torah is a mitzvah. The study of Torah however, goes way beyond that. The study of Torah transforms a person into a different category of person. The Chazon Eish writes in a letter that a Torah scholar among a crowd of people is like an angel walking among men. A person becomes transformed by the study of Torah to reach levels unattainable without Torah study. That is amelut baTorah, when one's learning is not performed as any other mitzvah but is a transformative act. The method of study most suitable for this transformation is intensive study of the laws of the Torah which open a person's mind to appreciate the depths and approach of the Torah. That is what great scholars and yeshivot are doing and training scholars to do. They are not merely studying Torah but becoming Torah minds, Torah people.
This transformation is something that can only come about through intensive Torah study in which one's mind becomes attached to the Wisdom of G-d as expressed through the Torah which is not obtained through other mitzvot. This difference is reflected in the halacha that one must stand for one who is currently engaged in a mitzvah act (Chullin 54b) but for a talmid chacham one must stand in his honor even if he is not currently learning. What is the difference? One stands for the mitzvah being done as in that moment one is surrounded by the G-dly light of the mitzvah but the Torah scholar who has elevated himself due to the G-dly Wisdom that has become part of his essence.
The word בְּחֻקֹּתַ֖י is related to the word חקיקה, engraving (Or HaTorah of Alter Rebbe.) How does one become carved into a malach among men? How is one engraved, become one, with commandments of Hashem? It only through amelut baTorah, becoming a Torah mind. Only then can be תלכו, to walk, to advance and become close to Hashem (Maharal.) That is why Rashi comments בְּחֻקֹּתַ֖י תֵּלֵ֑כוּּ means amelut baTorah.
No comments:
Post a Comment