RAV KOOK ON BeShalach Part 3: Listening to the Old...
Truly Listening
At a place in the desert called Marah, Moses sweetened the bitter waters so the people would have water to drink. Then he admonished them that they should listen carefully — shamo'a tishma — to God's voice (Ex. 15:26).
Why is the verb 'to listen' ("shamo'a tishma") repeated? In Biblical Hebrew, the grammatical structure of combining the infinitive with the conjugated verb is used to place emphasis. Thus shamo'a tishma means "you will listen carefully." The Talmud, however, often infers additional meanings from this repetition. In this case, the Sages derived an important lesson about Torah study:
"If shamo'a — if you listen to the old — then tishma — you will merit listening to the new. But if you turn away [from the old], you will no longer hear." (Berachot 40a)
This statement needs clarification. What is meant by 'old' and 'new'? What special promise is hinted in the double verb, shamo'a tishma?
Love of Torah
There are two reasons why people are drawn to study Torah. The first motivation is the natural desire to satisfy one's intellectual curiosity, just as with any other area of study.
However, the proper motivation for Torah study should be a love for Torah that is based on an awareness of the Torah's intrinsic value. This is called Torah lishmah - the study of Torah for its own sake.
Studying Torah lishmah means that one is aware of the holiness inherent in the very act of studying Torah. This level of Torah study requires one to see the universal light that permeates each and every detail of the Torah, and recognize the Torah's ability to elevate the individual and the entire world with the light of Divine morality.
"We must sense the Godly soul to be found within the ensemble of the Torah's details, perfecting the universe — in life, in the material and spiritual realms, for the collective and the individual." (Orot HaTorah 2:2)
Reviewing the Old
When is the disparity between different motivations for Torah study most pronounced? The true test comes with regard to 'the old' — when reviewing material previously learned.
If our principle motive is merely intellectual curiosity, then such study will be unappealing and even burdensome. Why should one find reviewing old material to be interesting?
Truly Listening
At a place in the desert called Marah, Moses sweetened the bitter waters so the people would have water to drink. Then he admonished them that they should listen carefully — shamo'a tishma — to God's voice (Ex. 15:26).
Why is the verb 'to listen' ("shamo'a tishma") repeated? In Biblical Hebrew, the grammatical structure of combining the infinitive with the conjugated verb is used to place emphasis. Thus shamo'a tishma means "you will listen carefully." The Talmud, however, often infers additional meanings from this repetition. In this case, the Sages derived an important lesson about Torah study:
"If shamo'a — if you listen to the old — then tishma — you will merit listening to the new. But if you turn away [from the old], you will no longer hear." (Berachot 40a)
This statement needs clarification. What is meant by 'old' and 'new'? What special promise is hinted in the double verb, shamo'a tishma?
Love of Torah
There are two reasons why people are drawn to study Torah. The first motivation is the natural desire to satisfy one's intellectual curiosity, just as with any other area of study.
However, the proper motivation for Torah study should be a love for Torah that is based on an awareness of the Torah's intrinsic value. This is called Torah lishmah - the study of Torah for its own sake.
Studying Torah lishmah means that one is aware of the holiness inherent in the very act of studying Torah. This level of Torah study requires one to see the universal light that permeates each and every detail of the Torah, and recognize the Torah's ability to elevate the individual and the entire world with the light of Divine morality.
"We must sense the Godly soul to be found within the ensemble of the Torah's details, perfecting the universe — in life, in the material and spiritual realms, for the collective and the individual." (Orot HaTorah 2:2)
Reviewing the Old
When is the disparity between different motivations for Torah study most pronounced? The true test comes with regard to 'the old' — when reviewing material previously learned.
If our principle motive is merely intellectual curiosity, then such study will be unappealing and even burdensome. Why should one find reviewing old material to be interesting?
No comments:
Post a Comment