Heart Attack

Simchas Torah can be seen not only as the last day of Sukkos, but also as the final day of the Yemei HaRachamim V’HaSelichos. The journey that begins on Rosh Chodesh Elul culminates fifty-two days later as we remove the Sifrei Torah from the Aron and celebrate a Seudah L’Gomro Shel Torah. This being the case, we must examine the day with this in mind, in an effort to discover how the Avodas Hayom befits its broader role as the end of our Yom Tov season.

As we consider the Yom Tov of Simchas Torah, we can ask a very simple question: why now? Why, at this point in the calendar, do we devote a day to rejoicing with the Torah? One would assume that this type of Avodah is more befitting for Shavuos, Zman Matan Toraseinu, why do we have this Yom Tov now? What is it meant to teach us?

Perhaps we can find the answer to this question within the Haftorah read on Simchas Torah, when the celebrating has largely wound down.

The Haftorah, which comes from the very beginning of Sefer Yehoshua, is something of a continuation of the Leining. Parshas Zos Habracha ends off with the Petirah of Moshe Rabbeinu, and Sefer Yehoshua begins “Acharei Mos Moshe Eved Hashem.” The Pessukim tell of the directives that HKBH gave the new leader of Klal Yisroel, laying out his mission with great clarity.

“V’Atah Kum Avor Es HaYarden Hazeh…” Yehoshua was to lead Klal Yisroel over the Yarden and into Artzeinu HaKedosha, which he would then conquer. The conquest, however, did not have to be difficult: “Lo Yisyatzev Ish Lifanecha Kol Yamei Chayecha”. Yehoshua is promised that he will meet success in all his endeavors, as the enemies of Bnei Yisroel are dispatched with ease.

Amid these predictions, Yehoshua is given instructions of a different sort: “Rak Chazak V’Amatz Moed Lishmor La’asos KeChol HaTorah Asher Tzivcha Moshe Avdi.” HKBH exhorts Yehoshua to cling tightly to the Torah and Mitzvos, without wavering “Yamin U’Smol”.

In the next Passuk, the new leader seems to receive very similar directions: “Lo Yamush Sefer Torah Hazeh Mipicha”, the Torah should never leave yout lips, he is told, “V’Higisa Bo Yomam V’Layla”, it should be uttered day and night. The Passuk concludes with a promise: “Az Tatzliach Es DArkecha V’As Taskil”. Only if these conditions are met, will Yehoshua find success in his undertakings.

There are a few questions to be asked on this Passuk.

First, there seems to be a cause and affect being presented: if the dictum of “Lo Yamush Sefer Torah Hazeh Mipicha V’Higisa Bo Yomam V’Layla” is fulfilled, then success will be his. If so, why did Hashem first promise Yehoshua “Lo Yisyatzev Ish Lifanecha Kol Yamei Chayecha”? This makes it seem like his success is a foregone conclusion, and not dependent on his actions. If this is not the case, should not the condition be mentioned first and then the reward?

Second, why the need for multiple Pessukim about this matter? Once he is told “Rak Chazak V’Amatz Moed Lishmor La’asos KeChol HaTorah Asher Tzivcha Moshe”, why is it necessary to say “Lo Yamush Sefer Torah Hazeh Mipicha V’Higisa Bo Yomam V’Layla?” The first Passuk also ends with the words “L’Man Taskil B’Chol Asher Telech”, telling Yehoshua that adherence to the Torah would ensure his Hatzlacha. Why must this be repeated?

Finally, how can we understand the instructions given to Yehoshua? The words “V’Higisa Bo Yomam V’Layla” are familiar to us, but how do they apply here? Was Yehoshua being told to apply himself to Limud Hatorah with great Hasmada, learning day and night? Why wouldn’t this fall understand the category of “Lo Yamush Sefer Torah Hazeh Mipicha”, which suggests constant Limud HaTorah?

Rashi explains that “V’Higisa” means “V’Hisbonanta Bo” and adds that “Kol Hegyon Shabatorah Balev”. What does this mean? How does one fulfil this requirement? Was Yehoshua merely being told that he should think about Torah constantly? Once we understand this, however, a more important question emerges: why does this engender the promise of “Az Tatzliach Es DArkecha V’As Taskil”? How is Hibonenus BaLev related to the Hatzalacha of Yeshuah’s mission?

It should be pointed out that while Rashi brings Pessukim proving that “Hegyon” refers to the Lev, Metzudos brings Pessukim that prove that it sometimes refers to speech. It is clear, then, that Rashi felt that these instructions refer specifically Hibonenus BaLev. Why? What is the power of Hibonenus BaLev in particular that brings the promise of “Az Tatzliach Es DArkecha V’As Taskil’?

There is an interesting Chazal on this Passuk that brings to light another point we must understand as well. The Medrash in Vayikra Rabba brings a Machlokes: R’ Yochanan holds “Ein Rina Shel Torah Ela Balayla”, the main time for Limud HaTorah is at night, as the Passuk says “Kumi Roni Balayla”. Rish Lakish, however, holds that Torah can be accessed “Bein Bayom U’Bein Balayla”, as our Passuk says “V’Higisa Bo Yomam V’Layla”.

The words of Rish Lakish seem to indicate that this dictate, “V’Higisa Bo Yomam V’Layla”, was not limited to Yehoshua—they were not only the key to his success but to ours as well. Keeping in mind that V’Higisa Bam does not just mean to learn, but to practice “Hibonenus BaLev”, how can we understand this? How do we fulfill this mandate, and does this too fold the promise of “Az Tatzliach Es DArkecha V’As Taskil”?

One of the themes repeated throughout Michtav M’Eliyahu is the role of a person’s Lev in his development and Avodas Hashem. In particular, Rav Dessler speaks about the difference between Sechel and Lev. Perhaps, using these principles, we can understand the words “V’Higisa Bo Yomam V’Layla” in a new light.

We assume that our Sechel, or intellect, dictates our actions: we decide what is right or wrong, and then follow through on that decision. In fact, explains Rav Dessler, this is not the case because our Sechel is actually swayed by our Lev. It is not our intellect that make decisions, it is our Lev acting through our Sechel that does so. If our Lev is devoted to the Emes, then our Sechel will be as well, and our actions will mirror that reality. If, however, our Lev is not attuned to Emes, than we will be unable to make proper choices because our Sechel will be affected as well.

We can explains this concept in very practical terms: if a person’s Lev decides that it desires a particular item, his Sechel will then find a way to explain why it is allowed, or even preferred. The same is true of a Mitzvah: if the Lev is properly attuned, it will seek opportunities for growth, and the Sechel will then create those openings.

Based on this concept, Rav Dessler explains the idea of Madreigos in Ruchnias in a novel way.

We tend to think about our levels in Ruchnias as a line: some things are below the line, and not worthy of us, and some are above the line and out of our reach. In fact, explains Rav Dessler, a person’s Madreigah is more of a spectrum between two extremes. That which seems out of reach one day may be eminently achievable the next, but this does not change our actual Madreigah, just where on the spectrum we stand.

This can be seen in general terms, but also when it comes to specific Mitzvos. Take Gezel, for example: we would all consider actual theft to be beyond the pale, less so when it comes to an Avierah such as Ona’ah, then there are Hanhagos related to the avoidance of Gezel to be a Middos Chasidus, and finally certain types of Gezel that are so common that they don’t even register on our radars. This is a range with extremes, and each person falls someplace in the middle. Where upon the spectrum we stand is dictated by the Lev as well: that which our Lev dictates becomes within reach, while those things to which we are not yet fully committed appear to be farther away.

Perhaps we can understand the words “V’Higisa Bo Yomam V’Layla” based on these ideas.

As a new leader, Yehoshua received the instructions that pertained to his role, including the reminder to cling to the teachings of his Rebbi, “Lishmor La’asos KeChol HaTorah Asher Tzivcha Moshe Avdi”. But he was given another set of directions as well, owning to a specific aspect of his role.

Yehoshua was not just a new leader, he was leading Klal Yisroel into a new era: no longer would we live under the protections afforded us in the Midbar, and the Mishkan would no longer be in constant view. We would now be spread throughout Eretz Yisroel, more reliant on our own decisions choices. It was this reality that HKBH addressed with the words “V’Higisa Bo Yomam V’Layla”.

Yom and Layla do not always mean chronological day or night—they can also refer to periods in our lives. There are times that are bright, like the Yom, and times that are dark, like the Layla. When we come across these periods, we must remember that our Lev is at work. We cannot be secure in our heights, thinking that we have escaped our demons, for then we risk falling to them once again. By the same token, we cannot despair in our lows, imagining that success is out of reach. Instead, we must constantly be cognizant of our Lev, seeking to turn towards the Emes in all circumstances so that our Sechel and actions will follow.

in a new land, released on our own recognizance, we would no doubt be facing Yomim and Laylos, both personally and national, and so Yehoshua was told how do deal with these periods. Self-awareness, a recognition that our Lev is at work and that we can steer it to safe ground, would allow us to reign over our feelings and ensure that we neither get engulfed by darkness nor blinded by light. Of course we can only have a hope of steering our Lev if we maintain a constant connection to the Torah, “Lo Yamush Sefer Torah Hazeh Mipicha”, ensuring that we can discern Emes and direct our thoughts in that way.

The words of Rish Lakish are easily understood in this light: we can access Torah whether we find ourselves in periods of Yom or Layla, by practicing Hibonenus BaLev, and seeing what our heart is truly telling us. the message of V’Higisa Bo Yomam V’Layla was not just for those living in the times of Yehoshua, it is for each of us. We can survive the Laylos and prolong the Yomim if we understand where our heart lies and how to steer our Sechel towards true Emes.

We know understand the Yom Tov of Simchas Torah in a new way as well.

The elevated days of Elul and Tishrei, when we feel the presence of Hashem in our midst, are coming to a close. Like the Yidden crossing the Yarden, we are entering new territory: a long winter in which we must attempt to retain all that we have gained in these last few weeks. It is inevitable that there be periods of Yom and those of Layla, so we are given the tools to maintain our equilibrium.

We take the Sifrei Torah in our arms and dance the day away, renewing our connection to its words, and to the ideal of “Lo Yamush Sefer Torah Hazeh Mipicha”. With the song of Torah on our lips, we are ready to face the months that are to come, equipped to fulfil the mandate of “V’Higisa Bo Yomam V’Layla”. The periods of light will be easier to maintain and the times of darkness shorter lived because our connection to Torah will allow us to steer our Lev in the direction of Emes. It is Simchas Torah that makes this possible and allows us to access the Bracha given to Yehoshua: “Az Tatzliach Es DArkecha V’As Taskil”.