Good Business

With the end of this week’s Parsha, Moshe’s final Drasha to Klal Yisroel—which began in Parshas Devarim—comes to a close. One would imagine that as Moshe Rabbeinu took leave of his beloved people, he would chose a final statement of great impact, one which would leave a lasting impression and would help guide his flock even after he was no longer among them.

The very last Passuk in this week’s Sedra reveals exactly what that message was: “L’Ahava Es Hashem Elokecha L’Shomoa B’Kolo U’Lidavka Bo Ki Hu Chayecha V’orech Yamecha.” At first glance, this is indeed a timeless and impactful message: to love Hashem, to listen to his commandments and to cling to him. These are the most basic elements of our lives as Jews, and no doubt comprise a most vital parting message for Moshe to convey to Bnei Yisroel.

The Gemarah at the very end of Meseches Kesubos, among other places, asks a question on some of these words, however. The Torah tells us “Lidavka Bo: To cling to Him”, but on the other hand the Passuk earlier in Devarim also says, “Ki Hashem Elokecha Esh Ochla” that the Shechina is an all-consuming fire. How then are we to cling to Hashem without ourselves being burnt? The Gemarah answers that one who marries off his daughter to a Talmid Chacham, or does business on behalf of a Tamlid Chacham, or benefits a Talmid Chacham in some other way, is considered to be Davuk to Hashem.

This Gemarah is itself a little puzzling: why would we assume that the Passuk of “Lidavka Bo” is meant to be taken literally, let alone the Passuk that tells us that the Shechina is Esh Ochla? The entire question of the Gemarah is difficult to understand, vut the answer even more so. The Rif, for example, asks a seemingly blatant question: Even if we are to assume that it is impossible to actually be Davuk to the Shechina, because we would be physically harmed, why do Chazal tell us that the way to indeed be considered to be attached to the Shechina is by making Shidduchim and doing business with Talmidei Chachamim? If a person involves himself in Torah and Mitavos and Gemlius Chassadim, is he not considered to be Davuk B’Shechina? Why do Chazal speak of relating to Talmidei Chachamim as the approach to Devikus B’Hashem—this would seem like a secondary path if anything?

This also brings to mind the question of why Moshe chose these words as his final charge to Klal Yisroel. The words “L’Davka Bo”, as Chazal tell us, refer to our interactions with Talmidei Chachim. While this is an important and laudable pursuit, does it really rise to the level of “L’Ahava Es Hashem” and “L’Shmoa B’Kolo?” Why was this the behavior with which Moshe Rabbeinu chose to end his entire final address?

Let us first try to understand why someone who interacts with a Talmid Chacham in these ways is considered to be Dauk B’Shechina.

The Yalkut Shimoni, in Parshas V’Eschanan, refers to a Mishna in Meseches Shabbos that rules that if there is a fire on Shabbos, obviously one is allowed to remove a Sefer Torah from the building and one may remove the case of the Sefer Torah as well. The Yalkut explains that the reason for this is because the case was Zoche to be attached to the Sefer Torah. The implication is that the association between the case and the Sefer Torah is akin to the relationship between a Talmid Chacham and one who is Mehaneh him. Just like we save the case of the Sefer Torah merely because it is associated with Kedusha, one who is tied to a Talmid Chacham is considered to be Davuk to the Shechina because they are connected.

But it seems that Chazal focus on a specific type of relationship between a person and a Talmid Chacham—one of physical and monetary consequence. We would assume that if someone is connected to Talmid Chacham through Ruchinas—by learning from him, for example—than he would be considered Davuk to the Shechina. But the Gemarah mentions only financial connections: taking a Talmid Chacham as a son-in-law, transacting business and providing general benefit. These are examples of associations that benefit the Talmid Chacham, but why do they provide the giver with the benefit of Deveykus B’Shechina?

I think that perhaps the answer lies in a Gemarah that explains the words we say each day in Krias Shema: “V’Ahavta Es Hashem Elokecha B’chol Levavecha, B’Chol Nafshecha U’vcol Meodecha.” The Gemarah in Pesachim explains that although we would assume that if one was Mechuyav to give his life for Hashem that certainly he would be required to give up his money as well, this is not a correct assumption because there are those that fall into a category of “Memono Chaviv Alav M’Gufo”, whose possessions are more important to him than life itself.

We all know that the ultimate way to connect to Hashem is through Ruchnias, and we all have ways in which we can improve and grow, but we cannot always live up to the challenge. Sometimes the steps we must take seem quite substantial, and it is difficult to make changes in our lives. At other times we may even tread into the category of “Memono Chaviv Alav M’Gufo”, resistant to changes that may alter our way of life in any real way.

Chazal therefore tell us that it is possible to be Davuk B’Shechina by supporting Torah and Talmidei Chachamim. By devoting our resources to a cause, we show that we believe the cause to be important. When a person gives his daughter’s hand in marriage to a Talmid Chacham, he is committing to support the young man in his persuit of Torah. Such a significant monetary obligation will only be undertaken if one respects the choice of the budding Talmid Chacham. Similarly, the example of “Oseh Parkematria Im Talmidei Chachamim” cited in the Gemarah refers to one who invests the Talmid Chacham’s funds on his behalf and takes care of his business interests so that the Talmid Chacham is free to spend his life devoted to Avodas Hashem. Such an arrangement also shows that a person holds the pursuits of the Talmid Chacham in high esteem.

Thus, the Torah tells us that we can connect to the Shechina even at times when we may not persaonlly be able to undertake the work that would allow us to be elevated by showing that we consider this growth important. By pledging our own hard earned funds, our much beloved material possessions, to the furtherance of the growth sought by a Talmid Chacham, we show what is important to us and this allows us to be on the level of Dveykus B’Shechina.

Perhaps it was for this reason that Moshe chose these words as part of his final message to Klal Yisroel. He was ending what was essentially a long Mussar Shmooze that included many words of rebuke and quite a few scary passages, which served to warn Bnei Yisroel about the consequences they would face were they to stray from the Derech HaYashar. It is easy to imagine that some of those who were listening would be discouraged, not fully confident that they could live up to the high standard set in the Torah and reinforced by their leader in his final days. When we consider that Moshe’s words were meant not only for those standing there, but for generation to follow, as Moshe says at the beginning of this week’s Parsha: “V’Es Asher Anenu Po Emanu HaYom,” this becomes even more probable: we certainly have difficulty assuming that we are capable of living up to the dictates of the Torah and the words of Moshe Rabbeinu.

Moshe therefore spoke about this aspect of Dveykus B’Hashem at the end of his Drasha, as a way to reassure all those who may be discouraged. We may not always be able to live up to the ideals of the Torah in every way, we are human and we all have a Yetzer Harah, but we too can be Davuk B’Hashem. If we show that Torah and Avodas Hashem are important to us, be it by supporting Talmidei Chachmim or any other means, then we are living up to the dictate of U’Lidavka Bo. By associating ourselves with those who stand for the ideals of the Torah we how that this is the focus of our lives.

As we approach Rosh Hashana this is certainly an important message. As we consider the year to come we will all make an effor to become better people, to lead lives that are better aligned with the Derech HaTorah. Yet we are also keenly aware of our own shortcomings, and it is unrealistic to imagine that we will be able to become complete Tzaddikim overnight. Let us therefore keep the words of Chazal in mind. We can find ways to show that, though we might not have reached the ultimate level in Ruchnias, we strive for that goal and deem all those associated with the Torah to be important and laudable. If we act in this way, we can become like the case of the Sefer Torah which benefits from its close connection to the Torah itself. This will enable us to become Davuk B’Shechina, and we will all be Zoche to a Kiyum of “Ki Hu Chayecha V’orech Yamecha”.