In addition to making Torah study regular and primary, one’s
attitude towards his learning of Torah is also a significant contributor to man’s
spiritual success. To successfully live one’s
Torah wisdom, the acquisition of Torah knowledge must not be a mere
intellectual pursuit. Torah study is not
for fulfilling intellectual curiosity alone.
The pursuit of Torah knowledge is a pursuit of divine truth, and a rendezvous
with transcendence. As an engagement
with the divine and with the eternal truths of reality, Torah must not speak only
to one’s mind, but also speak to one’s heart.
Approaching Torah study with this perspective greatly
impacts a person’s ability to live the Torah he has learned. The Torah envisions that every person – not
just the elite Torah scholar – should have an intense, passionate, and personal
relationship with Torah study that leads one to identify and unite with the wisdom
he has learned. The goal of Torah study
is not only to know the Torah, but to internalize the Torah knowledge
that has been learned.
When Torah study is studied with a conscious focus on
internalizing, the Torah becomes a part of one’s own essence. The studier unites with the Torah, and
becomes a person of Torah. This focus also
naturally leads one to perform the mitzvos and live by the ideals of the
Torah. Perhaps this is the reason that
Hashem commanded the Jewish people to literally carve the entire Torah into
stones before they entered the land of Israel from their desert
wanderings. Unlike writing, carving into
stones makes the text part of the stone itself.
The message to the Jewish nation was that the Torah must be a part of
who they are and not something external to them.[1]
Chochmah and Daas
Chazal use two different terms when talking about wisdom: chochmah
and daas. Chochmah is
knowledge that a person has learned through study and experiences. It is,
however, external to a person. It is
information that he originally did not know and now he knows. However, da’as is knowledge that has
been internalized and affects the way one lives. It is internal knowledge that has become a
part of one’s identity.
In general, there is a progression from chochmah to da’as. Often something is learned as pure
information — as chochmah — and over time it is internalized and enters
the realm of da’as. Knowledge’s journey from chochmah to da’as
heralds a deepening of existence, and reflects an existential transformation in
one’s relation to truth. The goal of Torah study is to bring the information
learned to the level of da’as. Proper
Torah study requires one to internalize wisdom, to make it part of one’s
essence. The amassing of intellectual
knowledge is important, but the true elevation of man comes through da’as,
not chochmah.[2]
The Midrash records (Vayikra Rabbah 1:15) a very
disparaging comment about a Torah scholar who does not have da’as,
comparing him to a carcass – the epitome of wasted potential. One who studies Torah but allows it to remain
external to who he is, one who amasses great amounts of knowledge but does not
internalize that knowledge or live by that knowledge is wasting his
potential.
This is the Torah’s directive (Devarim 4:39), “וידעת היום והשבת אל לבבך,”
“You shall know today, and bring it to your heart…” Hashem states clearly here that it is not
enough to know (וידעת). Chochmah that is learned by the mind
must also filter down to the heart, as R. Tzadok Ha-Kohen of Lublin teaches in
his Pri Zadik (Rosh Hashanah #9), ““The level of da’as is
achieved through a connection between the brain and the heart, and through
this, [the intellect] is realized in the depths of the heart.”[3]
The Maharal even suggests that the Jewish nation’s failure
to appreciate this point led to the destruction of the Temple. The Gemara (Nedarim 81a) states that the Temple was destroyed because the
Jewish people were not reciting a blessing on their Torah study. Clearly, the Jews at that time were studying
Torah, but their lack of making the appropriate blessing was symptomatic of an
attitude towards Torah that reflected a pure intellectual interest. They studied, but lacked the desire to infuse
their religious identities with that which they had learned.
[1] In this light we might be able to better understand a Mishna in Pirkei
Avos. The Mishna writes that “The performance
of Torah is primary, not the learning of Torah (לא המדרש העיקר אלא המעשה). This does not mean that Torah study is less
importance than the performance of the commandments. In fact, Chazal teach that learning Torah is
of supreme value (“תלמוד תורה כנגד כולם”). The reference by Chazal in this context to “performance (מעשה)”
does not refer to the actual performance of the commandments, per say, but
rather refers to a form of learning Torah with an intent to live the Torah and
implement into life that which has been learned. Indeed, how can Torah study be denigrated and
considered less than the commandments, if Torah study is itself a mitzvah. Rather, the Mishna means that Torah study
that is only to know the “wisdom of Torah” but with no intent to live the life
of Torah is the object of the Mishna’s denigration. See Ruach Chaim, Avos 3:17
who suggests along these lines.
This is perhaps the meaning of the Yaavetz’s comment
in his commentary on Avos (3:12), “Wisdom (חכמה) that doesn’t lead to actions isn’t wisdom.” The learning itself must be directed inward
and with the intent that it will change and elevate a person. Only then is it true Torah study. To be clear: We are not saying that the only value
of Torah study is that it teaches one how to perform mitzvos. Torah study for the sake of Torah study is
encouraged, even idealized, and Torah study that never actually translates into
a physical action is not lacking in any way.
Obviously when an opportunity presents itself to fulfill what one has
learned, man must be stirred to do so.
However, such fulfillment is not the only goal of his study.
[2] The Torah itself also relates to the term
da’as in a similar fashion. In the Torah the word da’as
necessarily implies a connection. It is used to express the ultimate connection
between husband and wife, physical intimacy: “And the man knew Eve his
wife” (Genesis 4:1). Just as the connection realized through physical intimacy
is da’as, so too the intense and personal connection between the person
and the knowledge he has internalized is called da’as.
[3] This might also explain the Midrash that teaches that Avraham wore a jewel
around his neck. What is the message of
this Midrash? Do we need to know what
jewelry Avraham wore? Rather, a jewel
represents something of value, and the Midrash is teaching us something about
the value of Avraham’s neck. Perhaps, we
must look at the neck as the connection point between the head (mind) and chest
(heart). Avraham’s neck is highlighted because he excelled in connecting his
mind with his heart. Avraham recognized the value of not only studying Torah
with his mind, but also the importance of uniting the wisdom he learned with
the rest of his being.
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