La'asok Bedivrei Soroh
Chazal set the text of the brochoh, "Who commanded us
to occupy ourselves with the words of Torah," and not, "Who
commanded us to learn Torah."
They taught us by this usage of words that a man must perform
all his Heavenly obligations as an eisek, occupation,
just as an occupation or business in worldly affairs. A
person who relates to his Heavenly occupation like a worldly
business, with all the characteristic conduct such a thing
entails, will be assured that he will succeed in his Torah
and his avodas Hashem.
The many bothersome duties in the course of his life can
overwhelm a man. However, when he is involved in a regular
business, he usually manages to overcome all the obstacles
and to continue his business. He knows that any interference
in his business causes a great loss which he may never be
able to make up. Furthermore, his friends and family and
other close ones, will not bother him, because they
understand the importance of his business affairs and the
need concentrate on them without interruption.
If a man related to Torah as a business, he would strengthen
himself like a lion to overcome all the obstacles and
stumbling blocks, and nothing would stop him nor prevent him
from engrossing himself in Hashem's Torah. All his close ones
would also be afraid to interrupt him, knowing the importance
of his occupation.
This is the intent of the posuk: "These things have
you done... but I will reprove you, and set the matter before
your eyes" (Tehillim 50:21). When a man is confronted
with this against that, with this occupation compared to that
occupation, it will be demonstrated how much he failed to
relate to his Heavenly affairs as he would to business
affairs. From here a man can learn the way to deal with the
interruptions and stumbling blocks that overwhelm him every
day. (Maran the Alter of Kelm)
***
The Bircas HaTorah has thirteen words corresponding to
the Thirteen Rules through which the Torah is elucidated.
(Shulchan HaTahor, Kamarna)
***
Asher bochar bonu mikol ho'amim, venosan lonu es
Toroso
There would seem to be a difficulty here. Hashem went around
to all the other nations before Matan Torah and offered them
the Torah, and they did not accept it. Only the Am
Yisroel agreed to accept it. If so, why do we say, "Who
chose us from all the nations," when in fact we chose
the Torah?
However, the Sages said: "There is no mazal for
Yisroel" (Shabbos 156a). Avrohom Ovinu saw in the
stars that he could not bear children, for all the
mazalos opposed his having seed. However, Hashem
elevated him above mazal, and Yitzchok was born.
The entire existence of Am Yisroel is above
mazal. Therefore we can keep the Torah and mitzvos,
for someone who is subjugated to mazal is forced in
his deeds and devoid of free will. This is why the nations of
the world refused to accept the Torah, in the knowledge that
they were subjugated to mazal and that is what causes
them to do good or evil. But Am Yisroel is above
mazal, and can choose good and despise evil, for
mazal does not force them one way or the other.
We thank Hashem for this choice when we say: "Who chose us
from all the nations." He did so by elevating us above
mazal. Therefore, "He gave us His Torah," as an
outcome of this choice we accepted the Torah. For if we were
under the influence of mazal, it would have been
nearly impossible to accept the Torah, since we would have
been devoid of free will.
This explains why Hashem had to suspend Mount Sinai over them
like a barrel and say: "If you accept the Torah—that
will be fine; and if not—there will be your burial"
(Shabbos 88a). Am Yisroel were afraid that
perhaps they were subjugated to the influence of mazal
and for that reason they refrained from accepting the
Torah.
Therefore, Hashem told them they were mistaken, and that
mazal does not rule them. If they were subjugated to
the rule of mazal they would not exist, for Yitzchok
would never have been born. Consequentially, if they would
accept the Torah, knowing that there is no mazal for
Yisroel—"that will be fine." But if they refuse to
accept it, thinking that they are under the rule of
mazal— "there will be your burial," for
mazal will cause them to be destroyed. (Rebbe
Yehonoson Eibshitz, Ya'aros Devash)
***
Asher bochar bonu mikol ho'amim venosan lonu es
Toroso
This matter seems perplexing. How is it possible to say that
Hashem "chose us from all the nations?" Actually, HaKodosh
Boruch Hu went around to all the nations and offered them
the Torah, but they did not want to accept it!
The gemora (Avoda Zara 2b) says that in the
future the nations of the world will contend: "Master of the
Universe! Did you suspend the mountain over us like a barrel
and we did not accept it? Yet, this is what You did for
Yisroel!"
The explanation of this matter is that keeping the Torah, and
especially keeping it perfectly, is not an easy thing at all.
The event of suspending the mountain over the Am
Yisroel like a barrel goaded them into preparing
themselves and imbued them with a special strength, which
enabled them to be steadfast, worthy, and capable of
fulfilling the Torah if they choose to do so. Therefore, the
nations contended: Why were only Yisroel privileged to
this?
This is the meaning of the posuk: "And Hashem has
chosen you today to be a treasured nation for Him"
(Devorim 26:18). "And Hashem has chosen you
today"— Hashem gave Yisroel the special strength they
needed, "to be a treasured nation for Him." Without Hashem's
special help to the `mighty ones' they would not be capable
of keeping the Torah and the mitzvos.
Thus, the Men of the Great Assembly fixed the text of the
brochoh: "Who chose us from all the nations." The soul
of a Jew is more prepared and capable than that of the
nations, and has a special strength that does not exist by
them.
*
It is possible to explain the brochoh in another way
based on the following: One could observe the Torah in two
possible ways. Some keep the Torah's mitzvos because we were
commanded about them at Sinai, and even though their reasons
may not be clear to us.
On the other hand, some keep the Torah because of the
dictates of their knowledge and intellect alone.
This is the intent of Chazal (Avoda Zora 2b) when they
said HaKodosh Boruch Hu went around to every nation
and tongue, but they did not accept the Torah. However, when
He came to Yisroel they accepted it. This is because the
nations wanted to accept the Torah based on their
intellectual understanding alone and not because it is the
Torah of truth that was commanded from the mouth of the
Almighty.
Therefore, Hashem "chose us from all the
nations"—Yisroel accepted the Torah because it is
Divine and not because of a conclusion based on their
intellect and understanding. (Rebbe Yosef Shaul Natanzon,
Divrei Shaul)
