Chazal teach us that learning Torah is among those things
that require chizuk -- we have to take positive steps
to achieve and grow in Torah. Torah requires reinforcement
and fortification. The gemora Brochos (32b) states,
"Four things require chizuk, and these are: Torah,
ma'asim tovim, tefillah and derech eretz."
If we think about it, this is obvious. We all know that
success in learning depends on our efforts which, at the
beginning of the zman, are at a high point. We are
all highly inspired at the beginning of the zman. As
time goes on, our excitement, and so our efforts in
learning, slacken. It is a steady process of decline. Chazal
seem to be telling us something that we all know through our
own experience. Our own sense of logic, our seichel,
obligates us to fight against this pattern of
behavior.
Rashi writes in reference to these four, "That a person must
strengthen them constantly with all his might." With all our
might, with all the strength we can muster. Rashi teaches us
that this must be done on a continual, unrelenting basis.
Our obligation to ensure that our effort in Torah does not
weaken is a constant one. We must always be on guard to
protect the quality and quantity of our learning. We cannot
be lax in this responsibility.
We are responsible to be on incessant guard to protect the
quality of our Torah. Our efforts and our motivation cannot
wane. Klal Yisrael, here in Eretz Israel and
throughout the world, is in the middle of an alarming
situation. It is a distressing time. The gemora Makkos
(10a) quotes the words of Dovid Hamelech (Tehillim
122:2), "Our feet stood within your gates, Jerusalem!"
R' Yehoshua Ben Levi explains this posuk to mean,
"Who caused our feet to remain steadfast in battle? The
gates of Jerusalem that were engaged in Torah." Dovid
Hamelech, who waged many wars, testifies that the source of
his military success was the merits, the zechusim, of
learning Torah. Why was it specifically the Torah of the
gates of Jerusalem?
The Torah of Jerusalem was learned so thoroughly, with such
penetrating depth that, as Rabbeinu Chananel zt"l
writes, "They were expert in halachah." There was total
concern and interest -- complete immersion in learning. We
have Dovid Hamelech's statement that testifies that in all
our battles, all of our wars, victory was achieved because
of the Torah of Jerusalem. Within the gates of Jerusalem
there was total involvement in learning. This intensity of
learning allowed for the emanation of Hashem's siyata
deShmaya that is essential for triumph over our
enemies.
The Taz (Shulchan Oruch: Orach Chaim 47:1(1))
explains that when we recite bircas haTorah each
morning, we do not use the expression lilmode, to
learn Torah, but rather, we use the expression
la'asoke. This means to be engrossed in the study of
Torah. We do not use an expression that would imply the mere
study and learning of Torah, for this kind of learning is
not enough. Therefore, the words of our blessing reflect our
obligation to learn in an engrossing and diligent manner.
The Taz further explains that our learning is required to be
analytically exacting, with a comprehensive investigation of
all sides of the issue, until the full depth of the matter
is reached. Such learning made Dovid Hamelech successful in
war. Superficial learning will not suffice. The Taz writes,
"The more important advantages of being engrossed in Torah
come only through strain and effort. It is with this idea in
mind that the blessing is `to engross ourselves in the words
of Torah.' "
There was total dedication and engrossment -- no other
interests or concerns existed. Based on the Taz's
explanation, we understand that our learning is also
required to be of that intensity and devotion. For that is
what we say and pray for when we recite our bircas
haTorah each day. We need to delve properly and
intensively, until we understand the full significance of
each facet of Torah that we learn.
This kind of learning requires chizuk. The chizuk,
as Rashi wrote, must be with all our might, on a
continual basis. Our learning must not be shallow and
without effort. On the contrary, it must be done in a
vigorous and inquisitive manner. This kind of learning
produces merits, zechusim, for Klal
Yisroel.
In our evening prayers, before we recite the Shema,
in Ahavas Olom we say, "At our lying down and at
our rising up we will discuss Your decrees . . ." We pray
that at night and in the morning, Hashem's Torah shall be
the subject of our conversations -- -- that Torah is
constantly with us. We do not mention the learning of Torah,
but rather we pray that our conversations should be in
Torah. True learning requires total concentration,
perceptiveness and exertion. If we learn in such a manner
then, automatically, all our speech will be about Torah.
The emphasis in our prayer is that we should continue a
dialogue, an exchange of views over the Torah and its laws,
even in our casual, social conversations, even when we are
in a more relaxed setting than the beis hamedrash.
How is this possible?
The commentary Siach Yitzchok in the Siddur HaGra
explains that because our thoughts are so immersed in
Torah, then, whatever we say automatically, without the need
for any previous forethought, is centered on the decrees of
Hashem's Torah. It is a result of the way we want to learn
Torah -- with interest and with involvement.
When we awaken, we pray that our Torah will be learned with
intensity and depth. The day is ahead of us. Dialogue and
debate are essential for true understanding. Then the depths
of the issues can be reached and resolved.
In the evening we do not focus our prayers on our learning
but rather on our conversation -- asking that it should be
about Torah. We pray that we shall be able to speak about
Torah, that it automatically becomes the subject of our
conversations at all times -- whether we are inside or
outside of the beis hamedrash. With a full day's
learning behind us, our interest in what we have learned
should remain with us.
Our typical conversations should automatically focus on
subjects of Torah. This also requires great effort and
determination to carry it out properly and constantly, so
that the first and again the final words and thoughts of the
day -- and everything else in between -- are of Torah. The
chizuk for all of this must be, as Rashi teaches us,
constant and with all our might. Chazal teach us in the
gemora (Yevomos 67a), "Punishments do not come to the
world except for the sake of Klal Yisroel." Rashi
explains that Hashem does this is in order to instill fear
in us -- so that we will change and do teshuvoh. We
should take a lesson from all that we see happening around
us. Hashem is arousing us to do teshuvoh. We need to
increase our efforts, and raise the quality and quantity of
our learning.
The Tanna DeVei Eliyahu (Zutah 1:6) obligates us all,
for it says, "The world was not destroyed only because of
the neglect of Torah. Eretz Yisrael was not destroyed
only because of the neglect of Torah. All the tragedies that
are brought upon Klal Yisroel are only because of the
neglect of Torah." We who can learn Torah are responsible.
It is our obligation to learn it properly.
The situation is very distressing, but it is for our
benefit. The remedy for it now, as it always has been -- we
have testimony of Dovid Hamelech -- is total engrossment in
our learning. Our involvement needs to be all consuming,
with full diligence, concentration and commitment --
hasmodoh! The zechus of Torah is the only
solution. Our learning, our diligence and our chiddushim
that ensue from such efforts -- these are our weapons.
This is how we triumph in battle.
The time we spend in the beis hamedrash should be
treated carefully -- we should arrive on time and remain for
the whole seder. Some extra time should be added to
our daily schedule; at least ten additional minutes of
learning. G-d Willing, with this chizuk, small as it
may seem -- and with the zechusim of this extra
learning, may we be successful in all our battles. May
Hashem bring the ultimate salvation and consolation with the
coming of Moshiach Tzidkeinu, speedily in our days.
Amen.
HaRav Chaim Pinchas Scheinberg shlita, is rosh hayeshiva
of Yeshivas Torah Ore in Jerusalem.
