Far Out

By Rabbi Joshua (alphabetically known as The Hoffer) Hoffman

A special note of thanks to Rabbi Moshe Shapiro of Yeshiva Univesity’s Mendel gottessman Library, for his help in choosing sources for this week’s message.

In parshas Nitzavim, Moshe tells the people, “ .. for this commandment.. is not hidden from you and is not distant.. It is no in the heavens for you to say, who will ascend to the heavens for us and take it for us ( Devarim, 30: 11-12). What commandment is Moshe referring to? The Ramban mentions one explanation is , that it is referring to the entire Torah, meaning, the fulfillment of all the mitzvos of the Troah. He prefers, however, to explain it to refer to the mitzvah of teshuvah, or repentance. The famed reighteenth century rabbinic scholar, Rabbi Mordechai haKohein, in his Torah commentary, Sifsei Kohein, writes that Moshe is referring to the mitzvah of Torah study. My teacher,RravAahron soloveichik,zt'l, also used to explain it in this way, saying that one does not need to be a genius in order to study Torah. In order to encourage students in his yeshiva to apply themselves to their Torah study, he would tell them that anyone of average intelligence can make good progress in understanding Torah as long as he is serious about it. Rav Shimon Schwab, zt’l, in his teachings on prayer, explains a different verse in this week’s parsha in a similar way, which can be applied to our verse, as well.

Earlier in the parsha, Moshe tells thew people, “The hidden things are for God, and the revealed things are for us and our children forever” (Devarim,29:28). Rav schwab explains that this verse refers to the Torah itself, which, on the one hhand is sooteric, not following human logic, as for example, reflected in the fact that there is a principle that the Torah does not follow a chronological order. Beyone that, there are mnany secret, mystical elelments of the torah that we cannot understand. On the pother hand, in studying Torah, we use the human logic that God endowed us wioth in order to understand the revealed parts of it. These two aspects of Torah reflect two apsects of attaining sustenance, as we larn from the chapter in Tehilim (145) that we say three times each day, known as ‘ashrei.’ The Talmud in Berachos (4b) says that whoever says this chapter thee times a day will merit the world to come. This is because this chapter has two elelments. First, it is written in alphabetical order, meaning that the first letter of each sentence is in alphabetical order, and, second, it has a verse which praises god for providing each living creature with the sustenance it desires. Although other chapters in Tehillm have one of these two elements,says the gemara, oinly this chapter has both. Rabbi Schwab explains that these two elements reflect two aspects of attaiing sustenance. One is by following the natural, logical order of the world, finding a means of sustenance , either a profession or a trade, and conducting oneself in a logical and honest manner. This corresponds to the ellment of Ashrei following an alphabetical order. The second elemnt is that of faith, a realization that, in the final analysis, it is God who determines what kind of sustenance we receive. There is a hidden elelment in this sustenance, says Rabbi Schwab,which depends on finding favor in people’s eyes. A person can be highly educated or skilled, and still have difficulty in making a living, if people do not like him. This ability to appeal to people, to have a special kind of grace, or ‘chein,’ in their eyes, depens on God.

Rabbi Schwab further mentions that theTalmud in Berachos points out that, there are eight sets of aleph beis in the first letters of the sentences of chapter 119 o fTtehillim, which speaks entirely of Torah. He says that this refers to the logical aspect of Torah, which is the way that we study it. The ‘hidden things ’referred to in parshas Nitzavim,says Rabbi Schwab, refer to the Torah itself, not to its study. However, I believe that there is also a hiden aspect, meaning, a special need for divine help, in Torah study, just as there is in the pursut of one’s sustemnance., and that this is actually implied in chapter 119 of Tehillim, as well. The Maharal, in many of hs wrtings, as well as the mabit, in his Beis Elokim, teach us that whlke the number seven refers to the natural order of the universe, the number eight refers to that which is beyond the natural order. Thus, on the one hand, chapter 119 of tehillim follows the alphabetical order, which allludes to teh logical mannr in which we learn Torah, while the fact that this order is reopeates eight times alludes to the elemnt in Torah study that goes beyond normal human effort, and raises those who study with total dedication and faith to a level that goes beyond their natural abilities.. The Talmud in a number of places tells s that even if one attains great heights in Torah study, it takes special divine help in order to conclude the study of a Talmudic topic in accordance with the halacha. This requires a person to go beyond the basic requirements of Torah study, totally dedicating himself to it, and developing, in this way, a special relationship with God, who, ultimatelyi bestows a special grace on those individuals who become our accepted Torah leaders.