The Torah lays out two divergent destinies for the Jewish people: “If you
will go in the ways of my statues…I will give you rainfall in its time, the
land will give forth with abundance, the trees of the field will produce
fruit…you will eat until you are satisfied.. There will be peace in land...”
However, “if you do not guard my statutes, … you will suffer diseases and
famine… you will plant and not harvest …your enemies will chase you…the
skies will turn to iron…wild animals will attack…finally, an avenging sword
will come into the land…”
Rashi explains that the pivotal point of these two diverse paths is: If you
will labor in Torah. If you will labor in Torah, then you as a nation will
find great success.. Your enemies will fear you and you will rise ever
higher. If, however you cease to labor in Torah study, then curses will
befall you… In short, our success or failure as a nation hinges upon this
one activity.
However, as Rashi also points out, this concept of laboring in Torah study
is not found in the posuk. The words are, “If you will go in the ways of my
statutes.” Nowhere does it explain what this refers to. Rashi explains that
it cannot be referring to keeping the mitzvahs because that is specifically
mentioned at the end of the posuk. So by process of elimination, this must
be referring to laboring in Torah study.
The difficulty with this Rashi is that there seems to be no indication of
this concept in the posuk. Granted learning Torah is very significant, and
we may know from other sources that laboring in Torah study is central to
serving HASHEM, but there doesn’t seem to be any indication here that this
statement is speaking about laboring in Torah study. How does Rashi know
that this statement of, ‘If you will go in the ways of my statutes, refers
to laboring in Torah study as opposed to any other mitzvah?
The inner workings of the human
The answer to this question stems from understanding the inner nature of
man. The Chovos Ha’Levovos explains that HASHEM created man from two very
distinct elements. Part of man is pure intellect and wisdom. This part of
the person only wishes to do that which is noble and proper. It desires to
be generous and giving. It needs to do that which is good and right. This
part deeply hungers to experience HASHEM. Chazal call this segment the
“Nefesh ” – the pure soul.
However, there is another component of the human personality that is only
instinct and desire. That part of the individual doesn’t care about anything
but fulfilling its needs and wants. It is comprised of base appetites and
inclinations. This is referred to as the “Nefesh Ha’Bahami” – the animal
soul.
The human is in a constant state of flux
When HASHEM created man, He took these two diverse segments and mixed them
together, creating this new synthesis called man. Man has two competing
sides to him, each one crying out to fulfill it needs, each one demanding
its fill. These two elements are in competition for dominance of the person.
Much like a muscle that grows stronger with use or atrophies with disuse,
each side is constantly being strengthened or weakened. If a person gives in
to his animal instincts, they become stronger and more dominant. If a person
listens to his spiritual soul, it becomes stronger, gaining primacy over his
personality. The human is in constant flux, with one side or the other
always growing, always gaining supremacy and control over the person.
Man was put on this planet to grow. By resisting the pull of the animal soul
and allowing the pure soul to flourish, man elevates himself and reaches the
state of perfection of which he is capable. On the other hand, if he gives
into the cries of the animal soul, he elevates it, allowing it to take
control of him. His appetites become stronger and dominate him until they
effectively rule over him. He becomes more animal than man.
The Torah: the ultimate guide for Self Perfection
The Torah, which is the ultimate guide of human perfection, warns us against
certain activities that give an unusual advantage to the Nefesh Ha’Bahami.
These are the sins as outlined in the Torah. We are cautioned to avoid
certain foods and we are warned against certain activities, because they
give an unfair edge to the Animal Soul. .
However, any activity that a person engages in strengthens one side or the
other. When a person eats, sleeps, works, or goes about all of his daily
activities, these physical actions strengthen the Nefesh Ha’Bahami. In a
sense, there is an unfair lead given to the Animal Soul. All day long it is
in its element, and by being utilized, it is thereby strengthened.
To bring balance to the equation, HASHEM gave us specific mitzvahs to
nourish the Nefesh Ha’Sichili. The single greatest nutrient of the Nishomah
is learning Torah. For the Nishomah, Torah is like rocket fuel. When a
person learns Torah, his Nishomah is strengthened and invigorated. It
becomes fortified takes the lead in the battle against the Nefesh Ha’Bahami.
However, without it, the doesn’t stand a fighting chance, because the Animal
Soul is so much more it element in this world.
This seems to be the answer to Rashi. Since this expression, “If you will go
in the ways of my statutes” is the pivotal point of the Jewish people’s
destiny, it must be referring to that element that is the key to the
equation: laboring in Torah study. Therefore, Rashi points this out as
almost the translation of the words.
The Jewish People is never stagnant. We are either going up towards great
heights or down to the lowest abyss. The single greatest nourishment for the
soul of the individual, and therefore for the soul of the nation, is
laboring in Torah study. If we engage in it, support it, and actively pursue
it, we will flourish as a people and enjoy unparalleled success. If not…
For more on this topic please read the book, The
Torah Lifestyle: Finding Meaning and Purpose in a World transformed, written
by R’ Shafier. It is available on
www.Amazon.com .
