Opinion & Comment
Kabolas HaTorah Only Through Ahavas Torah

Part I

"They stood at the foot of the mountain" (Shemos 19:17). "R' Avdimi bar Chama bar Chasa said: `This teaches us that HaKodosh Boruch Hu held the mountain over them like a barrel and said to them: "It is for your advantage to accept the Torah, but if you will not, you will be buried there" (Shabbos 88a). Rashi (ibid., s.v. tachtis and gigis) explains that "at the foot of the mountain" in the above posuk actually means being underneath the mountain and that the mountain hanging above bnei Yisroel was like a closed barrel in which beer is placed.

The gemora continues: "Rav Acha bar Yaakov said: `This is a strong indication of duress to [free one from being obligated to observe] the Torah.'" Rashi explains that if a Jew is called to task for not following the Torah he can respond that bnei Yisroel "were forced to accept it." Tosafos (ibid., s.v. kofoh) asks: Even before the Purim miracle, at Arvos Moav, Moshe had already made a bris with Yisroel to obey the Torah and its mitzvos. Furthermore, bnei Yisroel accepted the Torah upon themselves on Mt. Gerizim and Mt. Eivol, long before Purim. Why did they later, in the time of Mordechai and Esther, need to accept the Torah? Tosafos answers that since accepting the Torah at Arvos Moav, Mt. Gerizim, and Mt. Eivol was al pi hadibur (according to Hashem's instructions), they were also considered as being forced on them. None was a willing acceptance of the Torah.

Actually we can understand even from the beginning of that same posuk that our acceptance of the Torah on Mt. Sinai was not with full-hearted conviction: "Moshe brought the people out of the camp to meet with Elokim." Rashi explains (ibid.) "This teaches us that the Shechinah went out to greet them as a chosson goes to greet a kallah."

HaKodosh Boruch Hu created the world for an aim: "For I have created him for My glory" (Yeshaya 43:7). This aim is realized only through Klal Yisroel. "In the beginning Elokim created . . ." (Bereishis 1:1) -- "for the Torah that is called `the beginning' and for Yisroel who are called `the beginning' (Bereishis Rabba 1:1)." Hashem created the world for Klal Yisroel to fulfill the Torah -- and therefore HaKodosh Boruch Hu went out to greet them.

Just as Tosafos explains that when HaKodosh Boruch Hu Himself requested a bris with bnei Yisroel at Arvos Moav it was considered an involuntary acceptance, so too when Hashem came and informed bnei Yisroel that He wanted them to fulfill the Creation's objective, that itself was the greatest coercion.

The forced acceptance of Torah at Mt. Sinai al pi hadibur was insufficient. At kabolas HaTorah there was either an actual threat of death or, as the Kli Yokor writes, HaKodosh Boruch Hu clarified to them that life in Olam Hazeh without the Torah would not be considered life at all, and without Torah they would surely lose out on life in Olam Habo.

Everything would terminate at a person's death. A man's life would only be like that of an animal: after it dies it is disposed of and its entire existence has finished. The life of a Jew is completely different. After a Jew dies, his life -- his true eternal life -- only starts. This is what is meant by "you will be buried there" -- you will remain finally and forever buried there. Chazal write that this way of accepting the Torah, understanding fully the emptiness of any alternative, is a "strong indication of duress to [free one from being obligated to observe] the Torah."

The obvious question arises: Why was it at all necessary for Hashem to convince Klal Yisroel to accept the Torah, as the Torah writes: "You have seen what I did to Egypt and how I bore you on eagles' wings, and brought you to Myself. Now therefore, if you will obey My voice indeed, and keep My covenant, then you shall be My own treasure from among all peoples, for all the earth is Mine, and you shall be to Me a kingdom of Cohanim and a holy nation" (Shemos 19:4- 6)?

Bnei Yisroel left Egypt with the definite aim of becoming Hashem's servants. This was our intent at the splitting of Yam Suf too -- "And they willingly accepted upon themselves His kingship." At that time HaKodosh Boruch Hu said to Yisroel: "If you will diligently hearken to the voice of Hashem your Elokim and will do what is right in His sight . . . I will not put any of these diseases upon you, which I have brought upon Egypt" (Shemos 15:26). Chazal point out that from the positive you can infer the negative: If you will not obey Hashem, all of the diseases brought on Egypt will, chas vesholom, be brought on you.

Since we see that Klal Yisroel were already avdei Hashem before kabolas HaTorah why was a new parsha of "You have seen what I did to Egypt . . ." needed?

Mitzvos can surely be done because of yirah, but clinging to Torah is possible only through ahavoh. Although "bring us near, our King, to Your service" (Shemoneh Esrei of Yom Chol) can be accomplished through yirah, "Bring us back, our Father, to Your Torah" must be done only through ahavoh -- as a son returning to his father.

In the morning bircos Krias Shema when we beseech Hashem to endow us with Torah knowledge we say, "With an abundant love You loved us Hashem." Only through ahavoh can we become real bnei Torah and truly proficient in Toras Hashem. Someone forced to study Torah will never succeed in becoming a genuine lamdan. Torah is not an act that must be done; it is a reality, and our task is to unite with that reality. "HaKodosh Boruch Hu, the Torah, and Yisroel are one" (Zohar, Vayikra 73). Becoming one entity, to absolutely cling to each other, is achieved through an ardent desire and pure ahavoh.

Apparently we should study one daf of gemora after another, review them four times, and make weekly, monthly, and annual reviews. After several years we will know Shas by heart and become talmidei chachomim. But what is done in the yeshivos? The bochurim occupy themselves with pilpulim and the time passes by. Is this the wrong way?

Rashi teaches us how a yeshiva should look and how a Jew should study Torah. "These are the mishpotim that you shall set before them" (Shemos 21:1). Rashi explains "HaKodosh Boruch Hu said to Moshe: `Do not think that I will teach them the chapter and the halocho twice or three times until they are proficient and will not have to bother explaining their reasons and interpretations to them."

Moshe Rabbenu was zocheh to tremendous Divine Assistance. It is of utmost difficulty to explain concepts to a person until he thoroughly understands them. To succeed in doing so requires tremendous exertion. Why is this necessary? HaKodosh Boruch Hu wants the Torah to be "like a set table," just like someone sitting before a table with no obstacle between him and the food on it.

In this way a person must cling to the Torah: without any separations -- no chatzitzos. To reach deveikus it is not enough to be knowledgeable in Torah. Only through "explaining their reasons and interpretations" can we unite with the Torah. Chazal (Kiddushin 32b) write: "When a person exerts himself over his study it becomes his Torah."

The Torah must become like his own! By just studying and reviewing concepts he knows what the Torah says but he and the Torah remain two separate entities. The aim of the Torah is that through ahavoh we will become dovuk to Hashem. To attain that level we must have a true kabolas HaTorah.

HaKodosh Boruch Hu is telling bnei Yisroel that only through elevating themselves in Torah will they be cherished by Hashem, a kingdom of Cohanim, and a holy nation. Only in that way the Torah will become a part of us. A person should be well aware of this pivotal lesson: The Torah perfects a person. This knowledge instills ahavoh for the Torah and encourages a person to engage in its study. A person naturally aspires to what helps perfect him.

Hashem convinced bnei Yisroel before kabolas HaTorah so that they would attain its objective: to willingly accept the Torah, through ahavoh and not through yirah.

End of Part I

HaRav Yitzchok Yeruchom Bordiansky is the menahel ruchani of Yeshivas Kol Torah in Yerushalayim.

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