This week's parsha, Bechukotai, tells us of the many blessings that G-d would bestow upon us “If you will go in my statutes and observe my commandments…” (Vayikra 26:3). Rain shall come, the fruits of the field shall be plentiful, and peace will be in the land.
We would think that such bountiful rewards refer to perfect mitzvah observance. Yet, Rashi (quoting the Torat Kohanim 26:2) says that this refers to עמלות בתורה, lit. toiling in Torah.
Further on, G-d warns us: “But if you will not listen to Me and will not perform all of these commandments…If you consider My decrees loathsome…” (Ibid. 14-15). What follows in the parsha are seven distinct punishments and thirty one verses of admonition – almost triple the amount of verses dedicated to the blessings listed previously. Why is the punishment so extreme?
Surely such a punishment is caused by a severely wicked path. Yet we find in Rashi (again quoting the Torat Kohanim): “If you will not listen to me: to be toiling in Torah.” Simply astounding! This exhaustive list of devastating and destructive consequences is due to a lack of עמלות בתורה? It would be understandable to say that this would stem from a complete breakdown in Torah observance, or a scorning of G-d, blaspheming His name. Yet we see that mere “lack of toil” is enough of a reason to bring down intense punishment upon the people? Why?
The truth is that עמלות – the effort expended in learning Torah – and not the action itself, serves as the real litmus test of attitude, of how much one values and respects Torah and mitzvot in general. And while the end-products of actual limud and observance are important, the effort applied towards them is a more accurate display of one's love and care for the entirety of the Torah; a reflection of our connection to Torah. This is our approach to Limmud HaTorah: the entire focus on the study of Torah is not result-oriented, rather it is process-oriented. This, says the Bach (Orach Chaim 47:4:1) is the reason why it is the Ashkenazic custom to say in the Birchat HaTorah: “לעסוק בדברי תורה” i.e. the business, the labor and effort of Torah study.
There are many brilliant minds, capable of studying any given sugya or topic for a short time, and are able to process the information quickly. They are even able to formulate complex ideas and theories within seconds. Yet, this ability bespeaks nothing of this person’s love of Torah, or their dedication to its ideas and message. For them, it's a passing activity. Today it's Torah, but tomorrow it could be some other topic, to this person it's just a mental exercise.
But the study of Torah is not a mental exercise, or a brain-teaser, where the goal is: how quickly and easily can you do it? It is the act of fashioning our ideas and intellect, and bringing them closer to the Mind of the Divine. Only through the prodigious effort expended in study can one rise to this level.
I once heard my Rosh Yeshiva Rav Ahron Lopiansky Shlit”a bemoan how, while Chacham Ovadia Yosef זצ״ל was world-renowned for his amazing and awe-inspiring photographic memory, too often what was glossed over was his amazing התמדה – diligence in learning. For while it was impressive he could recall so much from books and sources, people seem to forget that in order for him to recall those sources, it meant he had to dedicate hours and hours to sitting and learning them! The building-up of that massive storage of information did not come without intense dedication to their study.
It is related that people used to remark how the Rogatchover Gaon, Rav Yosef Rosen, was a world-class genius with phenomenal memory, who knew the entire Shas backwards and forwards. The Meshech Chochma, Rav Meir Simcha M’Dvinsk, upon hearing this would say: “It's not that he [the Rogatchover] has a photographic memory, it's just that when you ask him a question anywhere in Shas, because he is constantly reviewing Shas, he just recently saw the Gemara!”
The process – the effort, toil and dedication – is what matters, not the finished product. The non-toiling, while it may seem innocuous, just simply lacking effort, is in truth a reflection of our appreciation (or lack-thereof) for Torah and mitzvot in general.
This is why the verse that follows: “But if you will not listen to Me” (because we are not toiling in Torah) is “If you find my decrees loathsome – ואם בחוקותי תמאסו”. What is loathsome? Rashi tells us this refers to others who keep the Mitzvot. One who does not toil will bring about a chain-reaction that will inevitably result in him looking with disgust upon those who do commit themselves to the Torah. Why is this so? If I personally do not toil in Torah, I will loath and despise others who do??
Yes – because in truth, the lack of עמילות is a reflection of my deeper attitude. If I do not think that Torah is valuable and worthy of my effort, I will not respect those who recognize its true value. And I will need to justify my own approach by disregarding their behavior as loathsome and unacceptable.
How powerful is the toil of Torah! May we all be זוכה to learn Torah with effort and diligence, and to have this attitude pervade our observance of Mitzvot every day.
Shabbat Shalom
