The posuk "You shall cover it with pure gold; plate it
from the inside and the outside . . ." (Shemos 25:11)
describes the construction of the Aron that housed the
Shnei Luchos Habris. The gemora (Yuma 72b)
quotes Rovo, who says, based on this posuk: "Any
talmid chochom whose outside is not like his inside is
not a talmid chochom."
Talmidei chachomim must always strive to be perfect.
Just as the Aron was pure gold on the inside and pure
gold on the outside, likewise a talmid chochom's
behavior must be faultless. Rovo is teaching us that if
someone conducts himself properly as far as outside
appearances are concerned, but his private conduct is
inconsistent with Torah, he is not a true talmid
chochom.
Consistency between our private and public behavior is a true
indication of how much yiras Shomayim we have. Without
yiras Shomayim, we will act differently in public than
we do when we think no one is looking. Therefore, yiras
Shomayim is one of the most basic requirements for a
talmid chochom to have.
Moreover, Torah Shebe'al Peh cannot exist without
talmidei chachomim. Therefore, yiras Shomayim
is vital to the mesorah of Torah Shebe'al Peh
from one generation to next. Just as the Aron was
golden on the outside and on the inside, likewise a talmid
chochom must always behave in accordance with the Torah.
If his private behavior is lax, in spite of whatever wealth
of Torah knowledge he may possess he is not a genuine
talmid chochom.
HaKodosh Boruch Hu requires that in accordance with
how much we learn, we must always strive for newer and higher
levels of perfection. Attaining such elevated perfection
requires an unwavering, unshakable sense of purpose and
responsibility that governs everything a talmid
chochom does. An objective and obligation of a talmid
chochom is to proclaim and teach, by his personal
example, the greatness of Hashem Yisborach.
*
Someone who has yiras Shomayim will strive for a full
and clear understanding of his learning, regardless of how
much time and effort it takes. Yiras Shomayim will not
tolerate any compromise with the truth. In the fourth
perek of Ovos Rabbi Yishmoel teaches us, "One
who learns in order to teach is given the opportunity to
learn and to teach. One who learns in order to practice is
given the opportunity to learn, to teach, to remember and to
practice."
Rabbeinu Yonah, in his commentary on this mishnah,
cautions us not to make a mistake. We could mistakenly think
that the phrase, "One who learns in order to teach," is
referring to someone who learns only in order to teach and
does not intend to keep Hashem's commandments. About such a
person Rabbeinu Yonah writes, " . . . this person has no
opportunity to learn or to teach." Obviously, any person who
learns without any intention of fulfilling the mitzvos is a
rosho. Such a person will have no siyata
deShmaya at all.
Hashem Yisborach expects us to obey His Torah.
Therefore, we must learn it wholeheartedly, with the goal of
observing it to perfection. We must learn with an honest
intention to know how to conduct ourselves according to the
commandments, laws and principles of the Torah. If so, then
besides having the opportunity to learn and teach, we will
also have the additional benefit of remembering what we
learn. Moreover, we will be successful in doing everything
Hashem expects of us.
We achieve the best results when we learn Torah with a
yearning to know the truth. Which means, as Rabbeinu Yonah
explains, that we are "willing to labor for days, and years,
to comprehend a [seemingly] trivial matter — and behave
according to the truth; this is `learning in order to do.'"
The reason for success, according to Rabbeinu Yonah, is
because our "main concern is nothing less than to behave
truthfully; consequently one is given the opportunity to
learn, teach and do — for everything is for the sake of
doing."
In contrast, someone who learns in order to teach has a
limited opportunity "to learn and to teach." His limited goal
limits his success. According to Rabbeinu Yonah, such a
person does want to observe mitzvos. However, he is not
prepared to put forth the necessary effort to delve deeply
enough into his learning. The reason for his limitation,
according to Rabbeinu Yonah, is that he is fearful, "perhaps
he will discover a prohibition in those things which are
permitted. Hence, he grasps [only] those things which are
straightforward (evident). For this reason, he is given an
opportunity to learn and to teach, since this is consistent
with his objective."
Limited ambitions yield limited success.
*
Besides yiras Shomayim, truthful explorations into the
words of Chazal require determination to begin, and effort to
follow through to completion. Learning requires persistent
determination. If need be, our resolve must intensify day by
day — for years. Discovering the truth takes effort.
With resolve and hard work, we can arrive at the truth and
understand exactly how we should behave according to the laws
of the Torah.
In contrast, superficial learning does not produce
significant, lasting results. The truth remains hidden when
we use a simplistic, lax approach to find it. If resolve and
effort are lacking, then in spite of the fact that we can
learn and even teach, Torah will suffer. We will suffer. We
will not change. We will not grow. The world will suffer.
Adherence to the laws of Torah brings shefa Eloki into
the world. Such a momentous task as this requires proper
preparation. Halochoh cannot be determined without
siyata deShmaya, and yiras Shomayim is a
prerequisite to siyata deShmaya.
The gemora (Sanhedrin 106b) tells us about Do'eig and
Achitofel. Although they were exceptionally knowledgeable and
intelligent, nonetheless, "they failed to establish their
learning according to halochoh." The gemora
cites the posuk in Tehillim (25:14) to explain
why: "Sod Hashem liyerei'ov — Hashem's secrets
are revealed to those who fear Him." A precise understanding
of halochoh requires exceptional siyata
deShmaya.
Rovo, when speaking to Rav Papa, would call him
"sodnee" out of respect and affection (Niddah
12b). Rashi, based on the same posuk, teaches us that
this description is very appropriate for a talmid
chochom. The word "sod" means secret. Yiras
Shomayim enables talmidei chachomim to discover
the secrets of the Torah. Therefore, they are called
sodnee — "those who behold My secrets" —
for they are the ones who know Hashem's secrets.
This high degree of siyata deShmaya is a privilege
that not everyone can enjoy. This type of siyata
deShmaya, which produces accurate halochoh, is
only available to those who have yiras Shomayim.
Consequently, even though Do'eig and Achitofel were brilliant
and proficient, they could not accurately determine the
halochoh, because they lacked yiras Shomayim.
Their potential for true halachic success went to
waste. All the secrets that Hashem could have revealed to
them remained hidden. All the halachos they could have
clarified remained obscure.
The full impact of Torah to change our lives comes only after
we make up our minds to try our hardest — and then put
all our efforts into our learning. Someone who learns without
a sincere motivation to know the truth is not a real
talmid chochom.
*
Many seemingly straightforward halachos are far from
simple. Initially, many points seem clear and obvious.
However, upon closer examination the matter is not clear at
all. Only after a thorough analysis do we realize that our
original understanding of the halochoh is far from the
truth. Therefore, an honest ambition to know the truth, along
with the firm resolve to expend every effort to get to the
truth, are vital for success. These attitudes produce true
talmidei chachomim.
In turn, true talmidei chachomim produce true
halochoh — halochoh that governs our
behavior so perfectly that we conform exactly to the way our
Creator expects us to live our lives.
The gemora in Bava Basra (130b) states that the
essential method of learning, the essence of Torah itself, is
drawing comparisons from one thing to the next. Many times,
the halachic outcome is different because of a single
word or a nuance of pronunciation! So much so that even a
well-versed genius can stumble and make mistakes. Yiras
Shomayim is vital if we wish to acknowledge mistakes and
admit that we must search again to find the truth.
The gemora (Gittin 43a) states that a person will not
fully understand divrei Torah until he has stumbled
over them. A true grasp of halochoh is possible only
through repeated analysis wrought through trial and error;
and without siyata deShmaya it is impossible to arrive
at truthful conclusions.
According to Rashi's explanation, the gemora is
teaching us that a person does not truly understand the
Torah's message until he made mistakes in his learning.
Embarrassed over errors, a person will concentrate even more
than before and redouble his efforts to understand properly.
Thus, the truth emerges through mistakes.
Therefore, a true talmid chochom's outside must be
like his inside. Yiras Shomayim is in his heart and
yiras Shomayim governs his conduct. He will know that
Hashem is with him and he will be guided to decide the
halochoh properly. His search for the truth will make
him sensitive to mistakes and his yiras Shomayim will
demand that he correct them.
*
The Ramban, in his preface to his sefer Milchemes
Hashem on masechta Brochos, explains how Torah,
especially halochoh, is not established by mechanical
calculation. We have no instruments capable of measuring the
correctness of a psak din. The proofs used to
establish the truth of a halachic opinion are not
always positively conclusive, nor are the refutations used to
challenge opposing opinions indisputable. Correct
halachic conclusions depend on the ability to clearly
contrast and compare different — but many times very
similar — concepts, facts and situations.
With yiras Shomayim, talmidei chachomim are able to
establish halochoh al amitoso — truthfully,
according to its various implications and ramifications. In
contrast, geniuses and experts, if they lack yiras
Shomayim, waste their Torah knowledge. Halochoh
does not emerge clearly enough from their learning to guide
our actions.
HaRav Yisroel Salanter once had a very serious and complex
halachic problem. In those days, HaRav Yitzchok
Elchonon was the poseik hador. Since Rav Yisroel
Salanter could not travel to Rav Yitzchok Elchonon, he
appointed a messenger to explain the issue and to receive an
answer about what to do. Rav Yisroel Salanter personally
briefed the messenger and told him, "I ask of Rav Yitzchok
Elchonon not to disclose to me the basis of his decision. Do
not ask him to explain or justify his reasons. Please, just
tell me the halochoh."
The messenger asked, "Why not know the reason for the
decision? Let Rav Yitzchok Elchonon write the explanation of
his decision."
Rav Yisroel Salanter answered, "If he would explain the basis
of his decision, I could possibly refute and nullify his
psak."
Acknowledged as of the geonim of the generation, Rav
Yisroel Salanter could very well challenge the details of the
decision. Therefore, Rav Yisroel Salanter chose not to know
the basis of the psak. If he would have any doubts
about the reasoning then, even without a conclusive disproof,
the psak would not be a psak.
After hearing this, the messenger was even more perplexed,
and asked further, "How then can the psak be relied
on? If the reason for Rav Yitzchok Elchonon's decision can be
refuted, how is his psak a psak?"
Rav Yisroel Salanter responded saying that gedolei
Torah who are clearly recognized and accepted have extra
special siyata deShmaya to decide the halochoh
correctly, because HaKodosh Boruch Hu is with them and
guides them to the correct decision.
"Rav Yitzchok Elchonon will be zoche min haShomayim to
decide the halochoh. Even if I do not accept his
rationale, nonetheless, his conclusion will definitely be
correct."
Rav Yisroel Salanter then quoted the Urim veTumim (Choshen
Mishpat 25: Kitzur Tokfo Cohen; siman 125)
as proof for his absolute confidence in Rav Yitzchok
Elchonon's decision.
The Urim veTumim explains that since the Shulchan
Oruch and the Ramo have been universally accepted,
they now unquestionably provide the definitive basis for all
psak halochoh. Therefore an individual, even if he is
well-versed, even if he has many questions, even if he is an
expert in halochoh, is not permitted to pasken
halochoh according to other non-accepted opinions which
are contrary to the psak of the Shulchan Oruch
and the Ramo.
The Urim veTumim writes that without a doubt, the
Shulchan Oruch and the Ramo wrote with
unequaled, exceptional siyata deShmaya. As endorsement
of their halachic efforts, the Urim veTumim
cites the posuk in Divrei HaYomim (I, 28:19),
"Everything is written by the hand of Hashem — that I
should understand all the intricacies of the plan." With this
statement, the Urim veTumim certifies that everything
the Mechaber and the Ramo wrote was with the
direct guidance of Hashem.
The Urim veTumim goes on to describe the enormity of
the task that the Mechaber and the Ramo set out
to accomplish. They had the fortitude to write their
seforim based on kol HaTorah, culled from the
collective works of all the Rishonim and
Acharonim. They had to persist and not let the
demanding work overwhelm them.
They succeeded only by virtue of the fact that "Ruach
Hashem dwelled within them and elevated them; so that
their words should correspond to the halochoh, [even]
without their purposeful intent. For it is Hashem's desire
that they be successful."
Clearly, HaKodosh Boruch Hu insures that Ruach
Hakodesh will be with those who honestly and sincerely,
with yiras Shomayim and because of yiras
Shomayim, set out to determine halochoh in a
truthful manner.
Therefore, the Urim veTumim concludes, "Chas
vesholom to claim that `I am convinced [that the
halochoh is different] contrary to the Mechaber
veRamo.' "
Since the Shechinah speaks through the mouths of such
great outstanding poskim we cannot consider disputing
their previously universally accepted halochos.
It was with this introduction that Rav Yisroel Salanter
explained his confidence in the decision of Rav Yitzchok
Elchonon, "Even if I do not accept his reasoning, Rav
Yitzchok Elchonon, the gaon, the poseik hador,
will definitely be zoche min haShomayim to decide the
issues according to the halochoh."
In every generation, the gedolei poskei hador have the
special siyata deShmaya necessary to guide their
generation — as long as they have yiras
Shomayim.
End part one
