Posted on 02/17/21
A gift perhaps as great as the Torah itself is the Jew’s inner thirst and yearning to learn Torah. Jews young or old stand before the imposing volumes of the Talmud and are overwhelmed with joy at given the opportunity to discover their content. No other endeavor leaves as great or as lasting an impression on the Jew. A Torah scholar was asked how to engage the uninitiated Jew, he replied, “If you want to be successful, don't talk about why to be Jewish, why to keep mitzvos, and why to study Torah. The way to a Jewish heart is through Torah study – period. Teach Torah and you will succeed.”
We long to learn Torah. But what does it mean to be a true Torah student, a talmid chocom?
To be a talmid chochom is to be engaged in a lifelong task and challenge. As Rabbi Bene Bag-Bag exhorted, “Turn the Torah over and over for everything is in it. Consider it, grow old and worn over it, and never move away from it, for you will find no better portion than it.” No one, not even the oldest sage amongst us is to ever stop turning the Torah over and over. For there is always more to learn and understand. To be a true talmid chocom is to embrace that lifelong relationship with Torah. Any student may become a chochom by becoming more proficient, more knowledgeable. Lest such a student become prideful, he should remember that even the greatest scholar is always a talmid.
No one ever knows everything.
The model for being a true talmid chocom can be found in the building of the Aron. Of all the furnishings that were to be created for the Mishkan, only the Aron – measured two and a half cubits long, one and a half cubits wide, and one and a half cubits high – was built to specifications that were not whole, as if to say to the talmid chochom, “Like you, I am never complete either!”
Indeed, unlike in worldly matters, where reward is meted out based on completed tasks, on results rather than effort, in Torah study the opposite is true. Reward is granted for effort. The Torah student who wrestles with a tractate of Talmud but does not comprehend every line and nuance of the discussion and analysis extols God at a siyum: Hem amelim yeinam mekablim sechar, anu amelim umekablim sechar – “They exert effort and receive no reward; we exert effort and receive rewards.”
We seek to understand that which cannot be fully understood. Therefore, our reward must be for our efforts. We are always “striving for” but never achieving full knowledge and understanding.
What else does the Ark teach us about being a talmid chocom? The Ark was made of acacia wood, covered with a layer of pure gold on the inside and outside. Why not exclusively of gold? The Ark's foundation was made of wood so that Jewish knowledge, scholarship and theology would not be associated only with wealth, riches, or exclusivity. Still, a balance is required. One the one hand, the essence of Jewish learning and knowledge is unpretentious. It is simple wood, available to all. On the other hand, we cover the wood in gold because the repository of the Torah, the Aron, should reflect the value we place upon the treasure it holds, the Torah.
“The Aron is the dwelling place of the Torah, our foundation and glory, and we have to show it the greatest reverence and respect.” (Sefer Ha-Hinukh) This respect and reverence is to be manifested not only in learning and ritual, but also in the way in the Aron was carried. Four gold rings were cast for the Ark, and placed on its four corners. In addition, two carrying poles, made of wood and layered with gold, were placed so that the Ark could be carried with them. These poles were to remain in the Ark's rings, never to be removed. Why?
The Rambam offered the following Halachic ruling, “When the Ark is moved from place to place it is not moved on a beast or a wagon, but it must be carried on the shoulder… The porters (Levites) carried it facing each other, their faces inwards, taking care that the poles should not slip out of the rings.”
In other words, the Aron was to be carried with great respect.
What does this suggest about the talmid chochom? On the simplest level, the student of Torah must know it is not enough to acquire learning. He must demonstrate respect, reverence, and derech eretz to the Torah. Chazal teaches that derech eretz must precede actual learning. Derech eretz kadmah l'torah. We Jews must appreciate not only the contents of Torah, but also embrace an approach and attitude toward learning, one that bespeaks the path of learning, and not just the destination.
The Keli Yakar regards the permanent attachment of the poles to the Aron to represent the unbreakable links between Israel and the Torah. The idea is reminiscent of the prophet Isaiah's words, that “My spirit . . . and my words shall not depart from your mouth, nor from the mouth of your descendants . . . from henceforth and forever.”
Always connected to Torah. Always humble.
A Chassidic master tells the story of the king who wanted to learn the secret of humility. To achieve humility he wore old clothes, ate little food, left his beautiful palace to live in a hovel, and employed men to embarrass him. All this did not help, for he felt prouder than ever before. A wise man then showed him the path to true humility when he advised, “Dress like a king, live like a king, act like a king; but inside, let your heart be humble.”
To be a talmid chochom the internal and external must be equally gilded with gold. But one must remember that the inner and outer gold are merely covering plain wood, which one day will disintegrate. To be a talmid chochom means to have overwhelming love, compassion, and humility. Sometimes it seems that some well-meaning contemporary Jews, who strive earnestly to become talmidei chochomim, forget where they come from. They become chochomim so quickly, they forget to remain talmidim.
The Aron's architecture teaches us one other thing about the talmid chochom, something that is so often perceived as a flaw in the contemporary talmid chochom's development.
The Ha'Amek Davar, the Netziv, analyzes the striking similarity between the poles of the outer altar on the one hand, and between the poles of the table and those of the altar of gold, on the other hand. The Netziv teaches that Bezalel was commanded during the construction of the Ark to insert the poles ready for carrying. The same thing is written regarding the outer altar but not the table and inner altar, where the making of the poles’ rings is recorded, but not their insertion in position.
Why?
Throughout our wanderings, we Jews have undertaken the twin commitment of Torah and Avodah, Torah and the prayer which now substitutes for the Temple service, symbolized in the Ark and the Outer Altar. The Table and the inner altar symbolize Jewish sovereignty and Priesthood, respectively. These two concepts become relevant only when the Jewish people live in their own land, in Eretz Israel.
The Netziv teaches us that the true student of Torah sees and understands the equal importance of the house of learning and the house of worship. He recognizes that Jewish life depends on both the Bait Hamedrash and the Bait Hakneset.
The student of Torah must not turn his back on the synagogue when he begins to taste the flavor of Torah. The Table and the Inner Altar depend on the existence of the State of Israel, but not the Yeshiva or the shul.
Historically and traditionally, the Jewish nation existed by the Yeshiva and the synagogue. We were lost without both. Jewish communities thrived and flourished because they had strong, dynamic, supported synagogues. The talmidei chochomim of those communities, refined, eidel, and caring Jews, didn't give up their synagogue commitment because a Yeshiva or a Kollel was established in their towns.
The Ark has permanent poles. So, too, the Outer Altar, the place of worship. Yeshiva and synagogue have the same permanent poles. Today there are contemporary Torah Jews who seek to change God’s instruction and make the poles of the synagogue less permanent.
This is wrong.
Such attitudes and behaviors not only confuse our priorities but threaten our communities. Chochomim, yes. But talmidim chocomim. Respectful, normal and humble lifelong learners and caring Jew.