Introduction
We have discussed man’s elevated position in creation, and
his unique mind that empowers him to acquire knowledge. We have also explored man’s free will, and
his obligation to make decisions in life that will propel him to live the
knowledge he has learned. More
specifically, we have identified Torah as the ultimate source of wisdom, and a
Torah life as the prime manifestation of that wisdom. Lastly, we discussed man’s
inner struggle with his own lower forces that draw him away from this
obligation to study Torah and live a Torah life and distance him from his
elevated position in creation. We noted at
that time that while man’s free will provides man the unique opportunity to choose
to live a Torah life, it also creates the possibility of failure. In the next few posts we will discuss methods
that can assist a person to assume a truly elevated existence. We will explore ways to train oneself to
study Torah and live a Torah lifestyle, and how to overcome the forces within
that draw a person away from their divine obligation.
We have already identified the Torah as the most valuable
field of study for acquiring wisdom. But
how is one to undertake studying Torah? What
should be one’s engagement with Torah?
How does one truly study Torah?
Regular Study
On the most basic level, man must dedicate himself, his
whole self, to regular study of Torah. Torah
study must be engaged in with a seriousness and respect that reflects Torah’s
importance. This has ramifications for
the way in which one studies,[1] and also demands that significant time and effort be invested to sit and study
Torah seriously.[2]
Why is regular study so crucial? The more a person studies Torah and is
dedicated to the pursuit of wisdom, the more he becomes a man of the mind. This is especially true by people who
dedicate large amounts of their time to Torah study. Such people are developing themselves to be
people of the mind. Always in thought,
always considering the material they are studying, serious Torah learners are
mindful people. They gain a perspective
on the world through the lens of Torah, for what they study provides a context
in which to see the world around them.
Their unique human ability to think deeply and abstractly is practiced
often and this transforms them into deep people that operate on a plane that
transcends the merely practical aspects of life.
A person of the mind will more readily make decisions in
life that are informed and guided by his intellect, and not by his
passions. This in turn will allow him to
live a life that reflects the knowledge he has learned. He will easier implement and internalize what
he has learned and identified as truth if he is a person that is dedicated to
the mind.
The Rambam writes that regular study also distances a person
from vices. In describing methods to
avoid immorality the Rambam writes that the best advice is to study Torah:
Chazal taught that a person should direct himself and his
thoughts to Torah and fill his mind with wisdom, for a person is only overcome
with elicit thoughts when his mind is free from wisdom.” (Hilchos Iysurei Biah
22:21)
Making Torah Primary
One’s dedication to Torah study need not be measured only by
time or material covered. Although there
is a certain basic amount of time that must be dedicated to Torah study in
order to see accomplishment, the primary dedication to Torah that is required
of man is in terms of his perspective on Torah.
In Pirkei Avos we are told that a person must make his
“Torah study primary, and his worldly occuptions secondary.” In our day, it is not easy for a person to
limit work time. Indeed, the Rambam’s description
of one who works for three hours a day is no longer feasible for most people
(Hilchos Talmud Torah 1:12). However,
even if one has limited time for Torah study, it must be the highlight and goal
of their day.
To truly succeed in the study of Torah, it cannot be viewed as
a pastime or hobby. Every day in Maariv
we proclaim, “For [the words of Torah] are our life (כי הם חיינו).” This means that we view Torah and its study
as our primary purpose and that which provides our life with meaning. To succeed in Torah one must view Torah study
and Torah growth as one’s primary focus in life and that which he desires to be
involved with whenever the opportunity arises.
This attitude is reflected in the blessing we make on Torah
study. We do not recite as our goal, “to
learn Torah (ללמוד תורה),” but rather, “to be
engaged with the words of Torah (לעסוק בדברי תורה).” This reflects our occupation with Torah
study. The one who is engaged with Torah
study, does not merely study Torah from time to time, but he lives Torah in the
sense that it is what occupies his mind and what he thinks about, as the verse
states “Oh, how I love Your Torah. All
day it is [the subject of] my discussions (מה אהבתי תורתך כל היום היא שיחתי).”
The primacy of Torah for an individual seeking to climb the
ladder of elevation and the absolute dedication to Torah that is manifest as a
constant awareness of Torah, was beautifully described by R. Yosef Dov Soloveitchik
in explaining why a new blessing is not recited every time one sits to study
Torah, but is recited once at the beginning of the day,
When a mother plays with her child there is an acute awareness of the child. But even when the mother works at a job or is distracted by some other activity, there is a natural, latent awareness of her child's existence. This latent awareness remains throughout her entire lifetime and can never be extinguished. It is expressed in commitment, devotion, and in a feeling of identification, a feeling that I and the baby are one. The infant is the center of gravity of the parent's lives. They feel they cannot live without their child.
The same is true with regards to Torah. There may not be an acute awareness of Torah for twenty-four hours each day. But the latent awareness never ceases… This is the reason we say la’asok b'divrei Torah. La’asok implies that even when we are mentally involved with something else we are aware of Torah. This awareness of Torah should become part of one's I-awareness. Just as I am always aware of my existence without having to walk around saying ‘I exist, I exist,’ so should I be aware of Torah. (Shiurei Harav: A Conspectus of the Public Lectures of Rabbi Joseph B. Soloveitchik)
[1] Chazal (Berachos 22a) even demand that one’s personal study be similar to the
Sinai experience, and that “Just as [at Sinai there] was fear, trembling, and
shivering, so too (Torah study] must be done with fear, trembling, and
shivering.”
[2] One of the verbs used to describe Torah study in the Torah is “שנן” – which
the commentators explain to mean “sharp” or “fresh.” The Torah states (Devarim 6:7), “And
you shall teach (ושיננתם) your children,” and Chazal (Kiddushin
30a) teach from the usage of the word “ושיננתם”
that this means: The words of Torah should be so crystal clear and fresh in a
person’s mind that he can respond to any question without delay. This is accomplished through serious study
and constant review, as Rashi comments on this teachings of Chazal and says
about the words of Torah, “Review them and explore their depths.”
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