Toil and Trouble

Most of this week’s Sedra is devoted to Brachos and Klalos, including the one of the two Tochechos. As we learn these Pessukim, there is one important message that reverberates: our destiny is of our own making. In the Pessukim of Klalah, the Torah repeatedly tells us that the calamities that befall us are related to a attitude of apathy: “V’Halachtem Imi B’Keri”. When it comes to Bracha there is no refrain, but the message of cause and effect is still present.

The Parsha begins with the words “Im Bechukosai Telechu V’Es Mishpatai Tishmoru V’Asisem Osam”, and then elaborates on the Brachos we will find. The word “Im” is conditional: if we live a reality of “Bechukosai Telechu V’Es Mishpatai Tishmoru”, then we will be Zoche to Bracha. It is quite important, then, to understand what these words mean, as they are the key to Bracha.

Rashi, here, famously brings a Sifra that Darshans these words. The Medrash notes that one might assume that the words Bechukosai Telechu refer to the Mitzvos, the Chukim of the Torah, but that can’t be the case because the next words, “Mishpatai Tishmoru V’Asisem Osam”, are speaking about Shemiras Hamitzvos. If so, asks the Sifra, how do I understand the words “Im Bechukosai Telechu”? Answers the Medrahs: “L’Hiyos Amelim BaTorah.” The end of the Medrash, which Rashi quotes later, brings a similar Drasha on the words “Im Lo Tishme’u Li” at the beginning of the Tochacha, teaching that these words also speak about Ameilus BaTorah.

It is clear from the Sifra that the way to access Bracha, and to avoid Klalah, is “L’Hiyos Amelim BaTorah”. What is not immediately obvious, however, is what this means. How is “Ameilus BaTorah” defined, and how can we perhaps understand its apparent powers? The Medrash chooses the word “Amellim” and not “Lomdim” or any other word that means “learn” or “study”. Why? How does being Amal BaTorah specifically lead to Bracha and prevent Klalah?

To answer these questions, we can perhaps look to the way the concept of Ameilus is discussed in Tehillim.

Perek 90 is different than many others as it begins with the words “Tefilah L’Moshe Ish HaElokim.” Rashi explains that this Perek, and the ten that follow, were all written by Moshe Rabbeinu, and correspond to the eleven Brachos that Moshe gave to the individual Shevatim before his Petirah. As we read these words, then, we must see them as a message from the Moshian Shel Yisroel directly to us.

The Kapital speaks at length about the Gadlus of HKBH, the Kadmon L’Chol Davar. We are reminded that HKBH is “Tashiv Enosh Ad Dakah”, returns man to the dust from which he came, and that He is L’Malah Min HaZman, “Ki Elef Shanim B’Einecha K’Yom Esmol.” The Perek also speaks about the dimunative nature of mankind when compared to the Borei Olam. Mention is made of our inequities, “Shatah Avonoseinu L’Negdecha”, and of the fleeting nature of our time on earth, “Ki Kol Yamenu Panu B’Evrosecha”.

This theme, the relative brevity of our stay on this world, is repeated in more detail as well. The Passuk says: “Yimei Shenoseinu Bahem Shivim Shana V’Im B’Gevuros Shmonim Shana”. Our useful lifespan is seventy years, or at most eighty, which is of course miniscule as compared to He who is “Ein Sof”. The Passuk then describe our years on this earth: “V’Rahbam Amal V’Aven”.

This phrase is not immediately understood. The word “V’Rahbam” is unusual, and the words “Amal V’Aven” need to be defined as well. Rashi explains these words as follows: any Gadlus or position of influence that we may achieve in these short years are only Amal V’Aven. This is because, as the Passuk continues “Gaz Chish V’Naufa”, our days pass swiftly, and we are destined for the darkness.

The message of the Passuk is clear: we are meant to remember that our time on this world is shortlived, and that most of our pursuits are for naught, for we find ourselves in the darkess of eternity—the Kever, as Metzudos explains—within a short amount of time.

That said, we must understand the use of the words “Amal V’Aven” and what they add to the meaning of the Passuk. It would seem that the point of the Passuk, that our days are numbered and therefore must be spent usefully, could have been said in another way. What is the connotation of these terms specifically?

It is interesting to note that Rashi does not define the words “Amal V’Aven”, but uses them in his Pirush. The connotation of the Passuk is clear however: “Amal V’Aven” are not positive attributes. This becomes even more clear from a Rashi in Pirush Al HaTorah.

In Parshas Balak we learn of the Brachos given by Bilaam to Klal Yisroel in his attempts to deliver Klalah. Among those Pessukim, Bilaam says “Lo Hibit Aven B’Yaako V’Lo Ra’ah Amal B’Yisroel”. Based on Pessukim elsewhere in Tehillim, Rashi there explains that Amal is “Lashon Aveira”, because “Aveirah Hi Amal Lifnei Hamakom”.. Rashi seems to be telling us that the implication of the word Amal is Aveira because our Aveiros are “Amal” in the eyes of HBKH. How can we understand this?

The Mei’ri, in his Pirush on Tehillim, explains these words in the pejorative as well, defining the words “Amal V’Aven” as “Hevel V’Rik”.

How can we understand the word Amal in the context of this Passuk? Why does Moshe Rabbeinu tell us that all we accomplish in this world is “Amal V’Aven”? Is it really true that our days are filled with Aveirah, with no redeeming factor? Rashi says “Kol HaGedulah V’Hashrara”, any achievement, is “Amal V’Aven”. Why?

We must also understand the word “Amal” in the context of the words “Im Bechukosai Telechu”. It is clear from the Meforshei HaPshat that this word has a negative connotation, and generally refers to ill pursuits, but at the same time the Sifra clearly tells us “L’Hiyos Amelim BaTorah” to apply the concept of Ameilus to the Torah. How can we understand this apparent contradiction?

It is obvious that a better, more finely tuned, definition of the term “Amal” is necessary. To find this, let us look at one other place this word appears.

In Parshas Miketz the Torah tells us of the rapid rise Yosef Hatzaddik had to power. Once he was freed from jail, and appointed Mishna L’Melech, Pharoah also granted him a wife named Asnas bas Potifera. The Torah then tells us that Yosef had two sons, and explains how he arrived at their names.

The Bechor, we are told, was named Menashe “Ki Nishani Elokim Es Kol Amali V’Es Kol Bais Avi”. Taken literally, the Passuk means that Hashem caused Menashe to forget his father’s home and his “Amal”. The words, “Es Bais Avi” are understood—certainly there were parts of his life in Yaakov’s home that Yosef would have wanted to forget—but to what Amal does he refer?

Earlier, in Parshas Vayeshev, the Torah tells us that Potifar sensed something about Yosef, “Vayar Adonav Ki Hashem Ito”, he saw that HKBH was with Yosef. The Medrash Rabba there says that he knew, but then he forgot, as the Passuk later says “Ki Nishani Elokim Es Kol Amali”. It is still not clear what the Amal is, however.

Rashi, on the words “Vayar Adonav Ki Hashem Ito”, tells us “Shem Shamayim Shagur B’Piv”, that Yosef constantly had the Shem Shamayim on his lips. The implication of Rashi is that Potifar saw this, that Yosef was consistiantly mentioning Hashem, and that’s how he knew “Ki Hashem Ito”.

It emerges that the “Ki Nishani Elokim Es Kol Amali” are then referring to the fact that Yosef had the Shem Shamayim Shagur B’Piv. How can we understand this? In what way can mentioning the name of Hashem be seen as “Amala”, which is literally translated as toil? And, why was it a good thing that Potifar forgot that Yosef had done so?

Rav Hirsch, on the words Ki Nishani Elokim Es Kol Amali explains the exact connotation of the term Amal in a way that can perhaps help us.

He points out that those who don’t understand its true meaning, point to the word Amal as proof that Yidden are lazy: they refer to toil with a term that is so negative. Rav Hirsch scoffs at this notion, reminding us that even in Gan Eden our task was to work, L’Adva U’Lishamra. Rather, he explains, Amal is work that has no point, that is fruitless. The negative connotation attached to this word is because the work is for naught and yields nothing.

With this exacting definition in mind, a lot becomes clear.

Rashi in Parshas Balak told us that Aveiros are Amal in the eyes of HKBH. We can now understand why this is true: all the Cheshbonos we may have when we veer from the Derech Hayashar are null before Hashem. As such, the Aveiros are pointless—they don’t even achieve the noble intents we may have had—the very embodiment of Amal.

“Yimei Shenoseinu Bahem Shivim Shana V’Im B’Gevuros Shmonim Shana V’Rahbam Amal V’Aven”. These words do not refer to that which we know is wrong, which need not be said. Rather, Moshe is telling us that even the acivities we think have purpose, leading to Gedulah or Sherara, are in fact Amal in the greater picture. Because our lives are so short, in the scheme of things, we are best to focus on that which is Netzchi, and without end.

The concept of Amal applies in Avodas Hashem as well.

Yosef lived in Bais Potifar and maintained posture of Shem Shamayim Shagur B’Piv. This too was Amal: he did so not for any gain or reason, not because he thought it would lead to his freedom, but only to maintain the connection he had to HKBH. Potifar later “forgot” that Hashem was indeed with Yosef, leading to his imprisonment. When this occurred, Yosef’s ultimate goal was borne out: his life of Shem Shamayim Shagur B’Piv was truly Amal, without any gain or purpose other than to have the name of Hashem on his lips.

The Sifra is telling us that we must apply this to Torah as well. “Im Bechukosai Telechu L’Hiyos Amelim BaTorah”. We must approach Limud Hatorah with an attitude of Amal as well. When we learn not to gain knowledge, to accomplish goals or attain status, but only to connect to the Mekor Hachaim, then we are truly Amal BaTorah. When we learn for no other reason than because we want to access the Divrei Elokim Chaim, then we are truly Amelim BaTorah and can be Zoche to true and complete Bracha.