Toil Toil

The very first Passuk in this week’s Parsha is one that sparks much discussion among the Miforshim, especially as we anticipate the approaching Zman Mattan Toraseinu.

The Parsha begins by telling us the key to accessing the Brachos of Hashem: “Im Bechukosai Telechu V’es Mishpatai Tishmoru Va’asisem Osam.” Rashi famously quotes the words of the Toras Kohanim, which notes that while we may assume that the words “Im Bechukosai Telechu” refer to Kiyum HaMitzvos, this cannot be the case, because the remainder of the Passuk speaks about the Mitzvos. Rather, concludes the Medrash, “Im Bechukosai Telechu” means “Shetihiyu Amelim BaTorah.” This is a well-known Medrash, one that many people can recite almost instinctively, but it begs explanation all the same.

Why does the Torah use these words to refer to Limud HaTorah? If the message the Passuk wishes to convey is with regards to learning Torah, why not use those words directly? In addition, the word Bechukosai comes from the word “Chok” which is a specific type of Mitzvah—one such as Parah Adumah, whose reason is less obvious—why does the Torah use such a terminology to speak about Limud HaTorah? Also, while it may be understood that these words are a reference to Limud Hatorah, why does the Medrash speak about Amelus BaTorah, which is a level one reaches when he exerts himself in his learning.

While the focus of the Medrash and therefore Rashi, is on the word “Bechukosai”, the way Chazal explain the first word of the Parsha requires some thought as well. The Gemarah in Avodah Zarah, which also really comes from the Toras Kohanim, tells us “Ain ‘Im’ Ella Lashon Tachanunim”—the word ‘Im’ indicates a sense of request, or even pleading.

If we take these two Divrei Chazal together, our Passuk can be understood to mean that Hashem is not merely suggesting, or even commanding, but rather imploring us to be “Amelim BaTorah.” The Lashon of the Sifra is actually “Melamed SheHaMakom Misaveh SheYihyu Bnei Yisroel Amelim BaTorah”, the term “Misaveh” refers to a strong desire. Indeed, this is no simple Tzivuy, not just “another” Mitzvah—Hakadosh Baruch Hu is asking us to fulfill the dictate of “Im Bechukosai Telechu V’es Mishpatai Tishmoru”, almost for his sake. We must of course understand why this is the case: why does Hakadosh Baruch Hu desire our Limud HaTorah, why is this his “Taivah” so to speak?

In addition, the Medrash Rabbah here seems to stand in stark contrast to the words of the Sifrah. The Medrash quotes R’ Elazar who says that the Sefer and the Sayaf, the Torah and the sword, were given to us, from Shamyim, tied to one another. R’ Elazar explains the implication: “Im Shamartem Mah Shekasuv B’Sefer Zeh Harei Atem Nitzolim Min HaSayif, V’Im Lav, Sof Shehu Horeg Eschem: if you keep that which is written in the Sefer, you will be spared from the sword. If not, it will eventfully kill you.”

It would seem from the words of R’ Elazar that we should fulfill the Tzivuy of “Bechukosai Telechu V’es Mishpatai Tishmoru” for our own good—lest we be subject to the Sayef. On one hand, Sifrah seem to indicate that we should do so because Hashem desires our Limud HaTorah and Kiyum HaMitzvos , and on the other the Medrash seems to indicate that we should do so for reasons of self-preservation. How can we understand these two Medrashim in light of each other?

The Netziv, in Ha’amek Davar, explains the Gemarah in Avodah Zarah with an insight that can help us understand the words of R’ Elazar as well.

Our concept of Schar and Onesh may be colored by the way we see justice carried out in the human realm: a judge, or jury, determines culpability and assigns a punishment, almost arbitrarily. Similarly, a monarch may decide that one of his subjects has pleased him, or brought honor to the crown, and grant whatever reward he sees fit. Therefore, to our minds, when Hashem “sees” us doing a Mitzvah, He provides a reward, and if we fall victim to the Yetzer Harah, He determines the appropriate penalty.

The Netziv explain that this is in fact not the case. Rather, the role of Hashem in the system of Schar and Onesh is akin to that of a medical professional. If one is ill and seeks the advice of a doctor, he may be told to undergo a certain treatment or take a course of medication. This is not subjective advice, given at the whim of the doctor—rather he uses his knowledge of the field to advise the patient as to what cure will work based on nature or science. If a doctor tells someone to avoid eating certain foods, he does so because these foods are harmful, not because the doctor has any prejudice against those foods.

Hakadosh Baruch Hu set up the Briah such that Mitzvos carry Schar and Aveiros result in Onesh—this is built into the Teva of our world. When a person does a Mitzvah, he is rewarded in the way that Hakadosh Baruch Hu determined that Mitzvah should be rewarded when He created the world, and the same is true of the Onesh given for an Aveirah.

Based on this concept, the Netziv explains that Hashem, Avinu Av HaRachaman, wants nothing other than for us to be the recipients of his Bracha, for us to enjoy the Schar that comes from Kiyum HaMitzvos. Because the Teva is built such that our Mitzvos result in this Schar, Hakadosh Baurch Hu pleads with us, Kaviyachol: “Im Bechukosai Telechu”, so that we will be Zoche to “V’Nasati Gishmeychem B’Itam” and all the Brachos that follow.

This idea fits very well with the words of Chazal: “Ratzah Hakadosh Baruch L’Zakos Es Yisroel, Lifichach Hirbah Lahem Torah U’Mitzvos.” Because the only way for us to receive the Bracha of Hakadosh Baruch Hu is through our Mitzvos and Limud HaTorah, He increased our opportunities to earn the Schar that brings these Brochos.

We can now understand how the words of in the Medrash Rabbah, fit with the message of the Gemarah in Avoda Zara.

R’ Elazar tells us that the Torah was given together with the Sayef—and the attendant warning that “Im Shamartem Mah Shekasuv B’Sefer Zeh Harei Atem Nitzolim Min HaSayif, V’Im Lav, Sof Shehu Horeg Eschem.” This represents the system of Schar and Onesh as explained by the Netziv—our choice is abundantly clear. We can keep Torah and Mitzvos, and be saved from the sword or we can choose not to and suffer the results of our actions. Because Hashem wants us to be able to experience the bliss of Schar Mitzvah, he begs us “Im Bechukosai Telechu” as the Gemarah explains.

Perhaps based on this idea we can understand why the Torah uses the words “Bechukosai Telechu” to refer to Limud HaTorah, and specifically Amelus BaTorah.

The Bais Yisroel explains that the virtue of Amelus BaTorah is that it is unrelated to any sense of accomplishment or satisfaction. One who is a true Amal BaTorah perseveres, learning even when it is difficult—either because of the complexity of what he is learning, his own abilities to understand the material, or even the time constraints that life present—he may not feel any sense of Ta’am in his learning, but he does so because Toras Hashem Cheftzo. This type of learning is akin to a Chok—a Mitzvah that is performed regardless of our understanding of its roots or purpose. When one is committed to Limud HaTorah for the sake of it itself, and not because of the knowledge he is gaining, or the recognition it will bring him, he fulfills the dictate of “Bechukosai Telechu.”

When we make a Siyum we say “Anu Amelim, V’hem Amelim” both we, the Lomdei Torah, and others who are not, toil in our pursuits. However, “Anu Amelim U’Mekablim Schar, V’Hem Amelim V’Eynam Meklablim Schar.” The Chofetz Chaim asks: Assuming we are referring to physical pursuits, why do we assume that “they” do not get Schar?, Does not a craftsman get paid for his goods? If someone works hard, he will get paid by his customers—why do we say “V’Hem Amelim V’Eynam Meklablim Schar”?

The Chofetz Chaim answers that a worker is paid not for his effort but for the products thereof—if a tailor is hired to make a suit, but is unable to, he cannot expect to be paid for the work he put into a nonexistent garment. Limud HaTorah, however, is different: we are reqrded for the effort we put into our learning, regardless of any attendant accomplishment. We do not only receive Schar for finishing Mesechtos, or acquiring Yedios, we are rewarded for the effort—be it physical or mental—that we expended in the process.

In the first Passuk of this week’s Parsha, the Torah tells us how to achieve Bracha. The first way to do so that is mentioned is the one that carries no requirement of success: “Shetihiyu Amelim BaTorah.” Yes, we can earn reward by doing Mitzvos, but that is only if we are able to do the Mitzvah. When it comes to Limud HaTorah, however, we can always achieve a level of Schar by exerting ourselves, by being Amelim BaTorah. Although it takes effort, in some ways this is the easiest way to achieve that which Hakadosh Baruch Hu wants most of all—to make ourselves deserving of his Bracha.

By this time next week we will be in the midst of the Shloshes Yimei Hagballah. As we prepare for the Yom Tov of Shavuos we must keep in mind that Hakadosh Baruch Hu wishes for us to receive Schar, he begs us to heed his word, to be Amelim BaTorah—applying ourselves to Limud HaTorah regardless of circumstance. If we are able to do so, we too can be Zoche to all the Brachos listed in this Parsha and the entire Torah.