The Power of Torah Lishmah: Joy on Shabbos, Salvation from Stringencies, and the Secret of Clear Halacha
Lesson No. 73 | * Friday, Parashas Bereishis, 28 Tishrei 5757 - Opening of the Zman (study term) at the Shaarei Torah Yeshiva for Youth in the Kloyz (synagogue) in Beis Yisrael
A profound discourse explaining the abysmal difference between studying Torah lishmah (for its own sake) and studying for the sake of honor. The Rav explains how studying for the sake of Heaven illuminates Shabbos with joy, saves a person from falling into unnecessary chumros (stringencies), and leads to clear Halacha and the nullification of disputes.
When a person studies Torah with toil, vitality, and depth throughout the entire week, he merits to sing the Shabbos zemiros (songs) with genuine enthusiasm. Shabbos is like a wedding; after six days of action, we hold a "thanksgiving party" for the Torah we merited to learn. The entire essence of Shabbos is songs, dancing, and joy. We give thanks to Hashem, may He be blessed:
"The heavens and the earth, and all their array, were completed... and He rested on the seventh day from all His work which He had done."
On Shabbos, everything is finished; all that remains is thanks and gratitude. This joy, which is expressed in songs and dancing full of vitality, shows that the person studied Torah lishmah (for its own sake) throughout the entire week.
The Danger of Studying for Honor
Studying Torah lishmah means that the study is not intended for the sake of honor or arrogance. A person does not study Torah to be considered a "famous tzaddik" or to gain the honor of flesh and blood. Whoever studies Torah for honor turns the Torah into something physical, just like a soccer player who kicks a ball only to win a world cup and get endorsements. In the past, people would praise a person for having a "wonderful head" for understanding the Torah, but today the world has descended into nonsense, and they praise a person for having a "good leg."
A person did not come into the world to play or make money; he came only to study Torah. True toil requires complete teshuvah (repentance). A person must ask himself: Why do I have thoughts of honor? Why do I think I am the most important? The opposite is true. The truly important person is the one who feels he does not understand the Gemara, who wakes up in the morning and cries to Hashem in the Shemoneh Esrei prayer:
"Return us, our Father, to Your Torah, and draw us near, our King, to Your service."
He begs Hashem to bring him back in teshuvah (repentance) so that he may merit to understand the Torah. An intellect of holiness does not come easily; it is acquired through toil and tears.
L'okma Shechinta Me'afra (To Raise the Divine Presence from the Dust)
The study must be entirely dedicated to the holy Shechinah (Divine Presence) — "l'okma Shechinta me'afra" (to raise the Shechinah from the dust). I study Torah lishmah and only for the sake of the Shechinah, so that the Jewish people will emerge from exile and troubles. When Torah is studied lo lishmah (not for its own sake), Heaven forbid, harsh decrees come upon the Jewish people. But if we study Torah lishmah, everything will be only for Hashem, may He be blessed, to bring Him gratification and to do His will.
The main toil in Torah is to break thoughts of pride. Pride causes a person to think: "I am the best yeshiva bachur (student), I am the most dedicated, I do chesed (loving-kindness)." Every person is rooted in a different middah (character trait or Sefirah) — Chesed (Kindness), Gevurah (Severity), Tiferes (Harmony), Netzach (Endurance), Hod (Splendor), or Yesod (Foundation). Instead of recognizing that he lacks the other traits and acquiring humility and lowliness, he boasts about his single point. Because of this, his Torah becomes Torah lo lishmah.
Mortar and Bricks Versus Clear Halacha
When the Torah is studied lo lishmah, it turns into "chaff and straw." This is the source of the difficulty in understanding the Gemara, and this is where disputes in Halacha arise. Regarding this, it is said:
"And they embittered their lives with hard labor, with mortar and with bricks."
"With mortar" (*chomer*) refers to *chumros* (stringencies), and "with bricks" (*levenim*) refers to *libun* (clarification) of the Talmudic topic. Everything stems from the fact that they study Torah lo lishmah.
Instead of studying Torah simply, out of a yearning for holiness and purity, with dancing and songs, the person falls into unnecessary chumros. But when a person studies Torah lishmah, he is saved from all the mortar and bricks. He understands the Torah straight away, without needing the toil of bitterness, and he merits "clear Halacha." Regarding King David, it is said:
"And Hashem is with him" — meaning that the Halacha is in accordance with him.
The Gemara explains that King Saul was jealous of David because the Halacha was in accordance with him, but the merit to have the Halacha follow your opinion is reserved only for one who studies Torah lishmah.
The Root of Disputes in Israel
In the history of the Jewish people, initially, there were no disputes at all. Until the era of Yosi ben Yoezer of Tzeredah and Yosi ben Yochanan of Jerusalem, everyone learned Torah lishmah (for its own sake). The first dispute began over the question of whether to lean on the sacrifice on a Yom Tov (festival) or not. Afterward, as the generations descended and learning for the sake of honor began to sneak in, disputes multiplied—from Shammai and Hillel until our very days.
When a person wants to learn Torah for the sake of honor, he begins to dispute with everyone. Thus, we have reached a situation where the tzaddik who truly learns Torah lishmah is sometimes the most despised, and it is difficult for people to tolerate him. The battle of our generation is to restore the crown of Torah lishmah. This is the reason that holy yeshivas were established from Heaven—so that Jews will learn Torah not for honor and not for pride, but solely to do the will of Hashem, out of true deveikus (cleaving) to the Creator of the world.
Part 2 of 3 — Lesson No. 73