Last
week I read a short Torah lesson from Rabbi Shneur Zalman of Liadi
which really inspired me. It was not the first time I encountered it.
However, it was the first time the teaching hit me in that certain
way. I couldn’t tear my mind off it until it became clear to
me what message I unconsciously absorbed.
The
basic idea conveyed by the lesson is that becoming a Torah sage
(talmud
chochom)
is not only a scholarly designation, but a spiritual one too. When a
person becomes a Torah sage, he has enough Torah within him that
God’s light is attached to him on a uniquely high level. This is
one of the reasons why Judaism requires one to rise up in respect
when such a person enters the room.
Since
this lesson seems to be speaking about someone else, other than me,
why was I so inspired? What personal ray of hope did I glean, even if unconscionably?
Granted,
the amount of Torah which needs to be memorized to attain the level
of Torah sage seems beyond my present reach. Still, some spark of it
must also reside in me and in many other Jews as well. Why?
It’s
impossible that any Torah-studying observant Jew does not have at
least some Torah memorized, even if not always verbatim and
only conceptual. Just praying the liturgy, keeping the Sabbath, eating kosher, celebrating the
holidays, ... already requires committing to memory many Torah concepts
and even words, by osmosis alone. Add to that, the Jews who spend time
daily studying, to actively expand their base of Torah knowledge.
Certainly, much has seeped into memory whether or not they’re aware
of it. Of course, none of this activity alone is likely to grow a person to the extent of officially being considered a Torah sage. However, since the
Torah is one with God (as the Zohar teaches), something of this level
of spiritual light needs to accompany such a person along the road of
life too; even if only on the level of a spark as compared to a flame.
True,
a mere spark does not define the person’s identity and official
societal designation. Still, its value and beauty shines when it’s
not compared to others. There are many people blocked by their life
circumstances from becoming a Torah sage in the fullest sense.
Sometimes other obligations, physiological and/or psychological
limitations get in the way. Yet, if we do not compare such people to
the high achievers in the field, but just to what they can do, they
truly shine. God celebrates them and we should too, especially when
it’s ourselves. Any bit of Torah we know is a point of connection
to His light. That’s a celebration!
When
it comes to connecting to God’s light, it’s not like an on/off
switch. It’s more like a dimmer switch with multiple settings along
the dial, like a spectrum from very dark to very bright. By being
anywhere on the dial we already share something in common with the
true Torah sages. In spiritual terms, closeness and distance is
defined by similarity and dissimilarity. Thus, by sharing a
similarity with the Torah sages something of their brightness already
rubs off on us.
Interestingly,
it dawned on me that since the Torah is referred to as upright
(Yashar),
the true Torah sages embody that quality too. Perhaps, by rising in
their presence, becoming physically upright, we form a new point of
similarity with them; thereby, increasing our connection to the
brightness they bear.
------------------------------------------------
Here’s
a translation of the Torah lesson which inspired in me the above
train of thought:
[An
elder in this verse refers to] one who acquired wisdom, [in the sense
of] what’s stated, “...those who grasp the Torah...”. 3
Which is one who holds the Torah in memory and upon whose heart it’s
indelibly impressed. As our sages teach, “Whose a Torah sage?
Anyone who can be consulted on [in all areas] of Torah Law .” 4
Then [for such a sage] it’s a mitzvah to respectfully rise for him
even at times when he’s not occupied with Torah study, for the Holy
One dwells within him even as he attends to mundane affairs; since
the Torah is indelibly impressed in his soul’s memory and upon his
heart. And [due to his retention of Torah, the Holy One permanently
dwells within him because] “the Torah and the Holy One are one”.5
Therefore,
any sensitive person whose heart is aroused and whose soul yearns to
cleave constantly to the Blessed One, such that God will permanently
dwell within him, unceasingly without even momentary lapses, should
grasp the Torah with his soul’s memory. Then even as he attends to
bodily needs the Torah exists in the hidden recesses of his soul,
illuminated by the letter “Yud” of God’s essential name. 6
As is known, that’s why the Torah passage of “Sanctify for me
each firstborn” writes [about such memory], “And it shall be for
a reminder between your eyes”.7
With
this teaching it can be appreciated the reason why “The Laws of
Torah Study”, quoting the Sifrei states that it’s a mitzvah for
each and every Jew to know the entire Torah, meaning all the 613
mitzvahs and their details.8
The deeper meaning is that one should draw God’s light down upon
all his 613 soul powers, reaching into all their components.
[Referring
to the soul’s root origin above] it states, “My beloved, the
totality of you is flawlessly beautiful”, with a special emphasis
on the words “the totality of you”.9
Accordingly, [to manifest as the 613 powers of the soul] the root
origin of its flow from above is a “totality” of 613 [latent
potentials]. These [613 potentials] are referred to as “man”, as
in “...upon the likeness of the throne was the likeness of the
appearance of a man”. 10
However,
due to the outcry of the times and attention spans too short to focus
on conceptualizing the depths of concepts, one should at least strive
to receive spiritual strength and fortitude by acquiring and carving
the on his soul’s memory the Pentateuch, written at God’s
dictation; for they’re the source of the entire written and oral
Torah. It’s known that Rabbi Akivah discovered from each crownlet
[above the letters on the Torah scroll] piles upon piles of laws
[belonging to the oral Torah] 11.
[What he discovered pre-existed,] only they were in a very hidden
state; as they belong to the hidden world. [In contrast to the
written Torah,] the oral Torah belongs to the revealed world.
[From
the oral Torah] one should at least acquire and commit to memory the
Mishnaic order of “Kodashim”; as our sages called it “wisdom”.
12
Additionally, the Ari z”l teaches that its study atones for one’s
sins.
------------------O-----------------
1
This teaching is from “Likutei Torah” of Rabbi Shneur Zalman of
Liadi, Kedoshim, page 60.
2
Leviticus 19:32
3
Jeremiah 2:8
4
Shabbat 114a
5
Zohar, end of Kedoshim, page 87b
6
This is the name Yud-Hey-Vav-Hey; known in English as the
Tetragrammaton.
7
Exodus 13:2 & 9
8
Shulchan Aruch HaRav, 1:4; Sifrei, Deuteronomy 48
9
Song of Songs 4:7
10
Ezekiel 1:26
11
Menachot 29b
12
Shabbat 31a
No comments:
Post a Comment