In 5732, the public's attention was caught by the proposed establishment of a Beis Hamedrash Le'Rabbonim in Yerushalayim. The venture met with sharp opposition from the gedolim of the time, who recognized the great danger posed by an institution of this nature. But there were those who did not understand why the gedolim reacted as sharply as they did. It was during this period that the HaRav Chaim Shmuelevitz zt'l delivered a shmuess in Yeshivas Mir in which he dwelt on the special sense of "smell" with which men possessing vast Torah wisdom and fear of Hashem, are endowed. That proposal was the context in which it was delivered. This is the first publication of this shmuess which was made available to us by HaRav Shmuel Yaakov Bornstein zt"l. It has been rendered into English from notes which were made at the time.
One Man's Potential
Before proceeding to the issue of the day, which is a matter of the utmost consequence, there are several other points I would like to speak about. The first subject I want to consider in this shmuess is the limitless power of man.
How great is a person's strength? Just how much is a man able to achieve? How far can he reach? His capabilities are limitless! His potential is boundless!
In describing how Yaakov Ovinu spent his first night after setting out on his journey to Choron, the posuk tells us, "he lay down in that place"—on Har Hamoriah but not elsewhere. Chazal tell us that during the twenty four years that he spent in the beis hamedrash of Shem and Ever, he never lay down. This was the first time.
And even now, what was he lying on? On an upholstered bed? On cushions and pillows? Now he was resting on stones! Obviously, then, he didn't even allow himself this degree of rest while he was in the beis hamedrash. That was how Yaakov Ovinu toiled in Torah. That is what laboring in Torah should look like—to leave home and spend fourteen years (not just one or two) in a center of learning. As for the learning itself, it should be like Yaakov's was, without lying down and without sleep.
It is within a person's power to achieve this—these pesukim are not telling us about miracles. Here then, is our example of how great a human being's potential really is—truly boundless and truly limitless.
"And he rolled the stone from the mouth of the well." We have just learned from the shepherds reply to Yaakov that the stone cannot be removed "until all the flocks gather." Now, suddenly, a single man— Yaakov—comes and rolls the stone away as if he were uncorking a bottle. How could it be?
Rashi writes, "This teaches [us] that he had great strength." Apparently, Rashi intends to convey that he possessed phenomenal physical strength. If we understand it thus however, there is no practical lesson for us to derive from here, for we are not gifted with Yaakov's great strength.
In the prayer for rain however, we find the following phrase, which describes this episode: "He united his heart and rolled the stone from the well..." It was Yaakov's single-mindedness that helped him here —that was the secret of his might. This is something that is within everybody's reach. If we do not find it so for ourselves, it is because we do not possess the same unity of purpose that Yaakov did.
In Avos we learn, "the day is short and the work is great." Can a person live up to such a demand? Certainly he can—the only problem is that "the workers are lazy." What holds a person back is laziness. In truth, unlimited resources of strength are hidden within each of us and we can exploit them in order to fulfill our obligations.
Without Hashem's help...
Now, while all this is undoubtedly true, it is also true that it is not within a person's power to achieve everything. Chazal say (in Nedarim) that the Shechina only rests on one who possesses great strength. (This is one of the several conditions that are enumerated in the gemora.) This is learned from Moshe, who was a strong man. Why should strength be a necessary prerequisite for divine inspiration? If we understand the type of strength that is referred to here, this question resolves itself.
In his commentary on this piece of gemora, the Rosh asks why it is necessary to go to such lengths as the gemora does in order to prove that Moshe was strong, when this is stated explicitly in a posuk. "And Moshe" — single-handedly—"set up the Tabernacle." Obviously, he was very strong.
The Maharsha asks however, that this is no proof at all because in the medrash, Chazal say that it was not within Moshe's power to erect the Tabernacle. This is learned from another posuk which says, "And it was on the day that the Tabernacle was erected, hukam," a form of the verb that denotes something caused by another's actions, in the same way that the Creation is described as, "when the world was set up," i.e. through the "actions" of Hashem.
The true explanation though, is as follows. Chazal tell us that Moshe regretted not having had a part in the donation of the materials for the Tabernacle's construction. Although the words "As Hashem commanded Moshe," appear in the Torah nineteen times and, evidently, every single operation was carried out according to Moshe's instructions and guidance, he nevertheless wanted to play more of a practical role in the making of the Tabernacle. Therefore, when it came to erecting the Tabernacle, Hashem told him to put it up by himself.
Moshe wanted to—but he could not. Hashem then said, "Involve yourself with setting it up and I will write in the Torah, `and Moshe set up the Tabernacle.' " The proof that this is what happened is the word "hukam," which denotes the setting up by another's actions. What happened then was, that Moshe toiled and labored and Hashem set it up.
This is equally true of the achievements of all men: Hashem decreed that man must toil and can only eat bread by the sweat of his brow but although he has to toil, it is not within his power to achieve. One who imagines that his own work is responsible for his success is worshiping the products of his own hands and in effect, is denying Hashem.
If we say that man's sole obligation is to toil, how hard must he work and when does he discharge his obligation? If he was capable of achieving anything by himself, we would know that he has to toil as hard as is necessary until he has produced something. Since though, material achievements are not in his hands, his toil lies in the labor of his heart and nothing more. The energies he is required to expend in this toil are limitless and his obligations are unceasing. In the light of the above, a man of strength is therefore a man who invests all his strength and all his powers in his labors.
"Who is mighty? One who subdues his inclination." This too is not within a person's power. Chazal have said that, "if Hashem wouldn't help him (to conquer his desires) he would not be able to overcome it." Man is therefore obliged, not necessarily to succeed, but to labor with every ounce of his strength—he mustn't leave a single aspect of his life unaffected by his battle against his inclinations, for such an omission is the perfect opportunity for the yetzer hora to gain a foothold.
This is what Chazal meant by strength being a precondition for the Shechina to rest on a person: the kind of strength displayed by a man who toils with all his might.
This was the Rosh's proof that Moshe was very strong. The posuk which says that he erected the Tabernacle shows us that he labored at this task with all his strength, leaving not one aspect of his being untapped in the struggle. He was truly mighty then, for might simply means drawing on every single resource one possesses.
We have learned therefore, that both of the aforementioned ideas are true. Man is obligated and is capable, of toiling with all his strength. His powers are indeed unlimited, but only as far as effort and work are concerned. The success of his endeavors and the eventual outcome are purely Hashem's doing.
One of the explanations offered by chazal for the title "Cohen Godol" being given to Aharon is that he was a man of strength, as is evident from the fact that he raised twenty two thousand Leviim in one day. The Chizkuni asks how it was possible to complete the raising of this entire number in the space of one day. Surely Aharon could not have spent the entire day raising Leviim, so he must have needed extra time. The Chizkuni answers that this achievement was a miracle. But if so, we are left with our original question: if it was a miracle, how do we know that Aharon was strong?
Again, the explanation lies in our previous discussion. Since Aharon was commanded to lift all twenty two thousand Leviim—something which was impossible for him to do—his obligation consisted of laboring with all his might, leaving no resource untapped. In toiling to the last drop of his strength, he thus displayed true might. This is the human condition then—alone man can achieve nothing yet he must work to the end of his strength.
"`I have toiled and met with success,' is plausible." Understanding Torah and knowledge of Hashem is not within man's capability to realize—it is something one finds or meets with. What is under our control however, is to toil without limit, as Yaakov did.
The gemora in Menochos (11) relates that the amora Avimei forgot maseches Menochos. He went to his pupil Rav Chisda, so that he would remind him of what he had taught him. Why, asks the gemora, didn't Avimei call Rav Chisda to come to him? The answer given is "because this way, it would be successful."
The simple meaning of this answer is that success in Torah is proportional to the control one has over bad character traits. (Chazal say, for example, that wisdom departs from a wise man who is also proud—this shows how subduing inclinations can increase one's wisdom.) Conquering his pride was therefore the best way that Avimei knew to aid his success in learning.
Rashi however, explains that Avimei went to Rav Chisda simply because it was harder for him that way and toil is a prerequisite for finding Torah. Still, while there must be toil, it is not the work in and of itself that brings results. Success is always just "found." It is never forced into being by the work which preceded it. Man is obliged to toil and through his toil, he can merit the crown of Torah.
At the end of maseches Niddah we find Rabbi Yose Ben Chananya posing the question, "what should a man do in order to acquire wisdom?" The gemora replies that he should spend much time studying. The Jewish community of Alexandria pointed out to Rabbi Yose that many people had tried to follow this path but had not been successful. The gemora's response is that he must pray to Hashem who is the source of all wisdom.
Practically speaking then, whoever wants to make progress in his learning must be careful about three things: first, he must be ready for unlimited work. Second, he must break any undesirable character traits, and correct his other traits. Third, he must be particular about prayer. Someone who treats prayer lightly will not see success in his Torah studies.
End of Part I
