Close To Torah

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Rav Yaakov Yitzchok Ruderman Frumkeit, Kedusha, L'shma, Limud HaTorah, Mesorah, Shmiras HaMitzvos, Shviras HaMidos

With hope to begin writing a weekly Dvar Torah on the Parshah I thought to explain some of the methodologies used. The learning of Torah in all of its components has never been limited to one way of doing things. This does not mean that any approach to Torah is valid, rather only things that have been passed down from generation to generation. I am primarily referring to the methods of learning Torah, but this is also true with many notions with little or no apparent inference. The mesorah or tradition of our Torah is what is uniquely the longest running tradition from Sinai until present times. To see more about the sanctity of the Tradition of the Torah click here.

When we learn Chumash it is our goal to understand all that we can grasp. The first and possibly the most important aspect of this understanding is remembering that there is no end to the depth of Torah. I want to focus on the study and not the reasons but it is necessary to note that the infinite wisdom of the Torah is parallel to the infinity of Hashem. The study of  Torah is the Wisdom of the Almighty, that is something that we must constantly recall in our learning. It is me who lacks the clarity, it is not the Torah. There is always an answer, though sometimes the answer is that we cannot understand! Unlike the studies of the world’s wisdom, Torah is given through divine inspiration, and cannot be attained purely through trial and error. It must be given to you through your effort. That is why some of the greatest scholars are not the wisest, and visa versa. The one who is successful in the study of Torah is the one who is most capable of grasping its teachings. Just as Torah is compared to water, so to a person who wants to learn Torah must be capable of obtaining the Torah. That is to say just as water flows from high-ground to low-ground so too Torah flows from the highest of high to the lowest of low. If you are haughty you will not obtain the yoke of Torah.

The actual mechanics of ‘learning up’ Torah may seem to be a normal analysis of any text. When in fact Torah is found in four different arenas of comprehension. Pshat, Drosh, Remez, Sode, or the simple understanding, the interpreted understanding, the hinted understanding, and the deeper understanding. It is these four paths that unleash the infinite wisdom of the Torah. Each of the four methods of learning are a mastery in their own right and each take years to get even the smallest acquisition in Torah. Within the different methods of learning Torah there are many different interpretations within a common field of thought. What is considered one method and not the other is sometimes unclear, just as ones applying the understandings of each in context with the others. Within the many faces of Torah, there need not be a continuity as much as a continuum through one phase to the next. That means that there may be dozens of understandings of Pshat in one Pasuk but each one has a truth to it that may not seem to connect to the other one. In the deeper understanding of the Pasuk you will learn that everything has a connection, but it may be a more distant relationship than you thought.

I would like to briefly introduce the four methods of learning Torah without too much explanation. They are by nature quite complex and their guidelines are not as finite as you may think.

• Pshat – The simple understanding of a Pasuk or even a Chazal or just about anything that we learn, both the Written Laws and Oral Laws. This can range from the realization of what the root of a word is that would explain the word in its current context. Note that words in Torah all have a connection in simple and deeper understandings.
• Drosh – There is actually an old discussion Tannayim between Rebbe Yossi HaGlili and  Rebbe Yishmael if there are thirteen attributes in the interpretation of the Torah or thirty-two. Even within these methods there are a myriad of finer points of discussion in regards to application of such methodologies. The droshos of the Torah have the power to uproot the simple understanding in order to establish a din. This concept is the most common in the learning of Torah Sh’Baal Peh (The Oral Law), as it uses the mesorah that we have to understand the great depths of the Torah.
• Remez – This hinting of the Torah is found throughout all of the texts that we learn from. There are remuzim (hints) that will show you a symbolic connection that portrays two concepts in a way that is not apparent through the surface. Remez will speak in a different language than its companions Pshat and Drosh. Unlike drosh where the Chachamim will take the simple understanding and through their Divine Inspiration uproot the seemingly clear words of Torah and give new found meaning in its stead. Remez allows for a simultaneous meaning, that means while the pasuk may be referring to an entity it its representation of a deeper concept will be seen through a simple statement. The Remez are often dealt with as Bechinos or Midos that are seen through the depths of an entity.
• Sode – The secrets of the Torah are revealed through the great wisdom of Chazal in much more hidden mannerisms. Only the great Chachamim even begin to touch on these great depths that are not taught to all audiences. The sodos of Torah are prohibited to teach to numbers and especially to those who are not prepared to learn its teachings. Some common forms of sodos are Gematriah, and Atbash, Roshei Tavos, Sofei Tavos and of course all of the Remuzim of the Torah. The sodos of the Torah focus on the power of the names of the Almighty and their effect in this world. These teachings are out of the focus of this and are sacred for those who are merited to understand its teachings.

It is my goal to explain these concepts as well as use them through our journey through the great wisdom of the Torah. It should the will of Hashem that these all that I have said and will say should be contained within these great pillars. Only words of emes and inspiration to carry out the will of Hashem in our lives.

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Hashkafah Limud HaTorah, Mesorah

In order to truly compel a reader or audience the flow of information must be precisely presented so it is fully understood. The words used as well as the lack of and presence of details can change the connotation and tone of the information. In present times in western civilizations the layman lacks the ability to appreciate any sort of composition of detail. The vernacular of these persons lacks precision and is often imprecise and misunderstood. A person’s speech is his means of communicating with his fellow man; that which is most developed than all other species. The layman of our times lives in the dark while he is at the switch. The lack of thought, leads to ones actions. When one does not think and just acts, he will never realize the impact of his actions. Perhaps this is a very basic understanding in the complete lack of morality present today.

A text that is not made to compel its audience rather only provide precise details and information from it will truly be the most exact text. However, if one does not know the true meaning of such a text, they will claim it means whatever they desire. Such a text could be written with such exactness that a single letter can contain an infinite amount of truth and depth to it. Of course, when one does not know how to understand that letter its meaning is infinitely false.

Interpretation is only applicable to something that is undefined. In mathematics there is a right answer yet within it there may be several methods to come by it. When one interprets something that is in fact defined there interpretation is no reflection upon such a thing. However, when this understanding can conceal the true definition and seemingly redefine it. A word that is associated with a definition only may exist if those whom use it both have the same association. In such a scenario where there was a different association a different message may be conveyed which could lead to potential harm. Unlike a word, which can be associated in different contexts, a complete body of text which stands by itself cannot have different associations outside of that which the text was written to say. Since a text is read and comprehended, the context defines the words to have a specific meaning. If one wants to understand the text to say something that it does not say he would have to either read it out of it context or change the way a word is understood from its original form.

A text that is well thought out can be very precise as well as very simple on the surface level. In many forms of literature a moral is present that is the basis of what the text represents. A glance at a text can only reveal the point that was being made at that point in time. However when there are an infinite amount of points it is impossible to grasp to true essence of a single point without being able to see how it fits in.

A person whom knows of an idea and is told the source is found in a text, his perception of the text is already set to contain such an idea. In such a case a text that could be understood properly at first, would be skewed to fit into the mold of this idea.

The Torah is such; sacred to Hashem and created from the Heavens. It is associated with a tradition from Hashem that was given alongside it from the time of its giving until present day. The Torah is not a book, it is not a literary work; it is that which binds us to Hashem. The Torah is all encompassing every bit of the world within it. In all its holiness a misinterpretation can have horrific results.

The world was created by Hashem through the Torah. All existence that we know of is a result of that. The Torah is Truth as is Hashem. The Torah must remain in balance within the realm of Truth. If something is done that falls from the way the Torah says, there is something else that must balance out that infraction. The Torah begins with the creation of the world and all of its details. The first crack of Truth that was fractured came from the Tree of Knowledge. The sin of Adam, is still being accounted for till this day. Throughout the Torah we are taught the laws and knowledge that is required to follow the Torah. When it is not followed more and more of Truth must be balanced. All of mankind must keep within the Torah. They have no choice as it was the purpose of their being created. Those of the nations other than Yisroel have a lesser role in the observance of Torah. They are present to aid Yisroel in all that it must do. Existence was based upon the fact that Yisroel accepted the Torah. When Yisroel sins the balance must be accounted for as existence is dependent on it. All of existence is finite within that which is infinite. This is incomprehensible to us since we only know of that which is finite. The only thing that we have that is infinite is the wisdom of the Torah. All that is connected to that is infinite and connected to Hashem.

The role of Yisroel is to serve Hashem. The Torah provides every single detail to how to achieve one role in life. The commandment of learning Torah is considering to represent all commandments. On a simple understanding learning Torah is a necessity to follow the Torah. That is true, but only a small part of the obligation of learning Torah. Every male is obliged to know all the laws from the oral tradition and to know all of the written Torah. There is also the obligation to learn Talmud, which is essentially the logical deduction of Torah which is infinite. Those three aspects of Torah are said to only be the peel of Torah. The fruit of the Torah lies in between holding a much deeper understanding.

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Machshuvah Limud HaTorah, Mesorah