English translation — ואתחנן א

In the commandment of Talmud Torah there are,

in general,

two commands:

1.

a)

"lilmod"¹

- the obligation

(when he recognizes²

( to learn Torah³.

b)

“To teach

(e)

”¹

- to teach Torah to others⁴,

and in particular - upon the father to teach his sons⁵.

One finds in this a wonder: both the Rambam and⁶

the Alter Rebbe⁷

begin “Laws of Talmud Torah”⁸

<b>not</b> with the law that one is obligated to learn Torah,

but - with the law that it is an obligation

(and a positive commandment from the Torah)

upon the father to teach Torah to his minor son⁹.

What superficially is not understandable: First of all, the obligation of Torah study in general should have stood - namely for oneself,

and only then¹⁰

(that the "to learn" is not enough,

rather it must also be)

- "to teach"

(to others)

to his young son?

And as the simple explanation of the matter - the obligation to teach his young son exists because there is the obligation to study Torah,

And this is a commandment <b>additional </b>in the mitzvah of Talmud Torah relative to the other mitzvos of the Torah

(Regarding which, the education of minors is only rabbinic¹¹).

And in particular,

that there cannot be the "to teach it" without the preceding "to learn"¹²

(and until the words of Torah are "sharp in your mouth"¹³).

In simple terms, one can explain it,

that this is due to two reasons:

a)

because there is an obligation

(positive commandment)

from the Torah to teach Torah to a minor

(not like regarding all commandments for which one is not obligated from the Torah to educate minors¹¹),

it follows,

that the study of Torah for each individual must begin and begins — and from the Torah — when he is still a minor; and therefore the "Laws of Torah Study" begin with the laws regarding the study of Torah of a Jew when they begin for each one — in his minority¹⁴.

The command regarding Torah study is "repeated

many times"¹⁵

- both the command "to learn"¹⁶

and the command "to teach it"¹⁷

- but the <b>primary</b> command,

the one that is counted in the enumeration of the commandments

(of the Rambam¹⁸),

is - "and you shall teach them to your children"¹⁹,

which includes

(as the Rambam says there)

"<b>to learn</b>²⁰

<b>Torah</b>²¹

<b>and to teach it</b>"; and since the primary <b>source</b> for the obligation of Torah study

(also of "to learn")

is from "and you shall teach them <b>to your children</b>"

(which means <b>simply</b>²²

- his son

(the minor²³)),

therefore²⁴

the laws of Torah study begin with the obligation upon a father to teach Torah to his minor son.

This very thing, however, requires explanation: why specifically is the commandment of Torah study distinguished from all the commandments by this: a)

that Torah study has a relevance

(from the Torah)

also to a minor - and moreover,

b)

that the obligation to teach Torah is included in the command "and you shall teach them <b>to your children</b>"?

b)

2.

At first glance one could say

(with difficulty at least),

that the reason is in order to bring out the difference of the study of Torah in this world relative to the study in the future:

It is understood and simple that when Jews "will be free in Torah and its wisdom" and "the Jews will be great sages" and "the earth will be filled with knowledge" and "knowledge and wisdom and truth will increase"²⁵

the study and understanding of Torah will be in a level incomparably greater than now — and in the language of our Sages²⁶,

that the Torah that one learns now is "vanity" relative to the Torah that one will learn in the future at the coming of Moshiach; and consequently, the entirety of Torah study in this time,

even of the great ones,

is no more than the study of a "minor" —

And also: in the manner that the Torah study of a minor is a matter of education,

which prepares him for the main obligation

(when he will become an adult)

- so too is it regarding the totality of Torah study in this world,

that the present study is an education and preparation for the study of Torah in the future to come.

Specifically after there is "his learning in his hand"²⁷

(the study of Torah in this world)

will one be able to "take" the study of Torah in its completeness from Moshiach²⁸.

But the explanation is not sufficient.

Because in analogy to the above one also finds regarding the fulfillment of the other commandments,

as it says²⁹

about this the expression,

that the commandments which we fulfill in this world are "signs" for the commandments that will be fulfilled in the future to come.

Because then their fulfillment will be - "according to the commandments of Your will",

in the ultimate perfection³⁰

4.

5.

That also the fulfillment of the commandments in this world is only in the aspect of "smallness"

("signs")

relative to the fulfillment of the commandments in the future to come,

and that this is

(for this same reason)

a training and preparation for the perfection of the fulfillment of the commandments³¹.

But from the fact that the commandment of Torah study specifically has a connection

(also)

to a minor,

and moreover,

also the general commandment regarding Torah study is included and stated through "And you shall teach them &lt;b&gt;to your children&lt;/b&gt;" — it is understood,

that in Torah study there is a special matter that pertains specifically to the commandment of Torah study.

3.

This will be understood with the introduction of the explanation of the difference between Torah and mitzvos:

Mitzvos,

which are performed with physical things³²,

their main point is - to effect upon the things,

in the <b>world </b>

(<b>and analogous to </b>the matter and language - a person effects upon the object),

to refine and purify the physical thing

(and the powers of his animal soul)

with which one fulfills the mitzvah³³

; and therefore,

although mitzvos must be fulfilled with self-nullification³⁴

- not because intellect obligates so,

but because such is the supernal will

("Who sanctified us with His commandments and <b>commanded us</b>"³⁵),

nevertheless,

the main thing in the fulfillment of mitzvos is the <b>action</b>³⁶

; the self-nullification

(and in general - in the language of Chazal³⁷

- that which mitzvos "refine the creations"),

which the mitzvah must evoke in

(the person,

in)

<b>man</b>,

does not invalidate post facto,

it is like an additional thing to the essence of the fulfillment of the mitzvah.

The study of Torah is its essence,

that the person should with <b>his </b>intellect comprehend and unite himself with the <b>object of comprehension</b>³⁸,

not wanting to carry out as it <b>desires itself </b>but to seek the truth of the <b>intellectual concept</b>

(and nullify his will in this)

- which in Torah is to grasp <b>His wisdom, blessed be He</b>³⁹

- and therefore the matter of self-nullification is a matter <b>essential</b>⁴⁰

especially in the study of Torah; since His wisdom, blessed be He, is entirely above the category of created beings,

this cannot be absorbed by a created being except when he studies Torah with self-nullification⁴¹.

When he studies only with the power of intellect,

it can lead him to be one who "reveals a face in Torah not according to the law"⁴²

- he indeed has "wisdom"⁴³,

he says good logical arguments,

but it is not a law of <b>Torah</b>

(His wisdom, blessed be He)⁴⁴.

And therefore our sages, of blessed memory, say⁴⁵,

that there must be "bless Him in the Torah first": as an introduction and foundation to the study of Torah, the blessings of the Torah must first be,

where the matter of "<b>and He gave </b>us <b>His Torah</b>" is emphasized - and this evokes in the student the self-nullification to the <b>Giver </b>of the Torah,

through which he becomes a vessel fit for <b>the Torah of the Lord</b>.

4.

Just as the movement of self-nullification must be the <b>foundation and preface</b> to Torah study,

through which one becomes a vessel for the Torah of G-d — so too is required the <b>safeguarding</b> of self-nullification on the part of the <b>student</b> of Torah,

during the study itself,

more than in the fulfillment of the commandments:

In the fulfillment of the commandments,

when a person fulfills them properly — because thus the Almighty <b>commanded</b>

(as above)

— then in his doing of the commandment his own “selfhood” is not “mixed in,”

he stands from the outset in the movement of <b>obeying</b> the Almighty’s command; and consequently, there is not

(thus)

need to safeguard that the service of self-nullification must be present.

By Torah, however,

since the subject is the <b>unity</b> of the human intellect with the object of knowledge — His wisdom, may He be blessed —

G-d.

that when he intends [to understand] the truth of Torah,

it is in a manner that the reasoning which he works out with <b>his</b> intellect is, as it were, His wisdom, may He be blessed — one must ensure that in this there should not become mixed in “ulterior motives” and bribery from his own intellect

(and [his own] existence).

The student of Torah can sometimes have a mistake and think that he is already on the level that he is concerned <b>only</b> with the matter of the truth of Torah,

and therefore,

when someone says differently than <b>his</b> intellect compels,

he assumes that the other says the opposite of <b>the Torah</b>

: “It is the Torah that is causing me to be heated”]

— when in truth, for now his level is that he is bothered

(at least — also)

by what is said contrary to <b>his</b> intellect.

And therefore the study of Torah itself must also be permeated with a bittul,

to prevent that one's own existence and selfhood should not interfere and bribe and divert his intellectual effort in understanding and revealing His wisdom, may He be blessed.

5.

And it can be said that this is also the explanation in the two matters mentioned above

(section 1)

(a)

that the matter of the study of Torah is here

(and from the Torah)

also by a minor,

(b)

that the commandment regarding the study of Torah of an adult is included in the commandment "and you shall teach them to your children" - because in them are expressed the two matters of bittul that are required in the mitzvah of Talmud Torah:

That the study of Torah begins when one is still a minor - and from this and at least rabbinically even before the age of minority when he already has a connection to understanding and comprehension,

but immediately from when he "knows how to speak"⁴⁷

- emphasizes,

that the <b>beginning and foundation </b>of the study of Torah is not the <b>intellect </b>in the Torah,

but the one who minimizes*⁴⁷

and humbles himself,

the <b>self-nullification </b>to the Giver of the Torah which is above reason and intellect; that <b>the </b>matter

(the self-nullification)

is not dependent on "greatness" and intellect,

but it exists in everyone,

even in an infant from when he "knows how to speak",

by virtue of his soul⁴⁸.

And the second detail - that also the command regarding the study of Torah of an adult is included in the command "and you shall teach them to your children" - teaches,

that also during the study <b>itself</b>,

when one is engaged in it with the power of intellect

(like the study of an "adult")

- with understanding and comprehension,

there must be the self-nullification

(as of a "minor").

6.

As already spoken several times⁴⁹,

that since every matter,

and especially in Torah,

is with particular and precise providence,

it is understood,

that there is a purposeful connection between the weekly Torah portion and the chapter in Avot that is said and learned⁵⁰

in the

pertaining Shabbat

and so on in the summer Shabbats in general - according to the custom⁵²

to say Pirkei Avot "all Shabbats of the summer"].

And in our matter - and since there are opinions in the poskim⁵³

whether one says Pirkei Avot on the Shabbat of Tisha B'Av - and these and those are words of the living God - we will explain here according to one opinion,

according to the opinion that one does say Pirkei Avot

And especially since I wait for Him

(with a great desire)

every day that Mashiach will come and these days will be turned into holidays, then in close proximity <b>literally</b> to the Shabbat of Tisha B'Av, this includes - I wait with a great desire that <b>according to all opinions</b> they will then say Pirkei Avot:

In addition to the general connection between Parshas Vaeschanan and the fourth chapter of Avos

(which is also said this year on Shabbos Parshas Vaeschanan according to the above)

- that in both of them one finds a multitude of matters about Torah study: a number of the commandments about Torah study are in Parshas Vaeschanan⁵⁴,

and also several mishnayos of that chapter contain instructions related to the study of Torah - one also finds in two mishnayos of that chapter a special instruction and emphasis regarding the two matters of nullification mentioned above,

which are required in Torah study:

7.

(Mishnah 20)

One who studies Torah⁵⁵

as a child, to what is he compared? To ink written on new paper; and one who studies Torah⁵⁵

as an old man, to what is he compared? To ink written on erased paper - which superficially is not smooth:

It is understandable the lesson of the first case,

"One who learns Torah <b>as a child </b>etc.",

which urges a Jew regarding the importance of learning Torah in childhood and youth,

and not to postpone this until he becomes an elder;

But why does the Mishnah need to emphasize the warning of the second case - "And one who learns Torah as an elder, to what is he compared etc." - does the Mishnah intend to say,

that one who did not learn Torah

(for whatever reason it may be)

until he became an elder,

must he despair, heaven forbid, of succeeding in Torah study⁵⁶?

The explanation in this: according to the above, the interpretation of "he who studies Torah &lt;b&gt;as a child&lt;/b&gt;" is also,

that he studies Torah with &lt;b&gt;self-nullification&lt;/b&gt;

(he makes himself small and nullified like a child),

that specifically in this manner Torah is &lt;b&gt;absorbed&lt;/b&gt; within him

(like "ink written on new paper")

; but when the study of Torah is &lt;b&gt;only&lt;/b&gt; with his wisdom and intellect

(an elder ..

this is one who has acquired wisdom&lt;sup&gt;57&lt;/sup&gt;),

without self-nullification,

Torah - &lt;b&gt;the Torah of God&lt;/b&gt; - cannot be absorbed within him properly.

8.

(Mishnah 19)

Shmuel HaKatan says: When your enemy falls, do not rejoice, and when he stumbles, let your heart not be glad, lest the Lord see and it be evil in His eyes, and He turn away His anger from him - the question is known: What is the novelty here of Shmuel HaKatan - "When your enemy falls etc." is a verse in Proverbs&lt;sup&gt;58&lt;/sup&gt;?

the Machzor Vitri explains,

that the verse speaks about a war "in worldly matters,"

and Shmuel HaKatan innovates,

that also in a war of Torah

between two Torah scholars who "clashed with each other in a matter of halacha,"

and one defeated the other,

the victor must know,

that "when your enemy falls,

do not rejoice"

(- with the victory over the other)

etc."

and regarding the prayer of Rabbi Nechunya ben HaKaneh

"and may my colleagues not stumble in a matter of halacha and I will rejoice in them."

What is different about a war of Torah,

that here one might think that it may be rejoicing "when your enemy falls,"

and therefore Shmuel HaKatan must warn against it?

But the matter is - since he defeated another in a matter of halacha,

it is indeed not <b>his</b> victory,

but a "victory" for <b>Torah</b> - a matter in Torah has been clarified - and this should evoke in him a great joy⁶³.

But Shmuel HaKatan says - "When your enemy falls, do not rejoice": if it were relevant to him only the truth of Torah,

then in his joy there would not be heard that this is "<b>When your enemy falls</b>",

that he defeated the other,

but only the <b>positive</b> matter,

that a matter in Torah has been clarified⁶⁴.

Another matter: if he would have held to the true devotion to reveal His wisdom,

he would have had no need at all to accept that it is a case of "fallen upon you".

For it is indeed "these and those are the words of the living God",

(in practice)

cannot be according to both opinions,

because in actuality one can conduct oneself only according to one opinion — but both opinions are upheld from the perspective of the words of the living God],

And since even after the halachic ruling the second opinion remains a matter of Torah,

it is not applicable to say about the opinion "בנפול" and also not "אויבך".

And since in his joy it is heard that it is "בנפול אויבך",

it is a sign,

that into this is mixed a feeling of "דידן נצח" - <b>he</b> has vanquished the <b>other</b>; and therefore says "שמואל <b>הקטן</b>" - who is so called "לפי שהוא מקטין עצמו"⁶⁶

-that the study of Torah must be with a bittul⁶⁷,

so,

that "בנפול אויבך אל תשמח"; it only concerns him to attain the truth of Torah⁶⁸.

9.

It could, however, be the claim: True indeed that also the opinion of "your fallen" can be upheld from the side of the words of the living God and is therefore a matter in Torah — but that one wanted, after all, to bring out his opinion in a ruling <b>for practical law</b> — and in <b>that</b> he makes, after all, a mistake,

it is explicitly <b>not</b> so and consequently it is, after all, <b>indeed</b> a matter of "<b>when your enemy falls</b>"⁶⁹

Now why should one demand of him that he should effect in himself the matter of "do not rejoice"

(and moreover,

he should not feel it as <b>your fallen</b> enemy)?

He did, after all, nullify a matter that is not true and that should indeed evoke joy.

On this, Shmuel HaKatan continues "lest the Lord see and it be evil in His eyes and He turn away His anger from him": it can be that what his friend did not intend correctly according to the law is not due to a deficiency in his intellect and the like,

but as a punishment,

due to "&lt;b&gt;His anger&lt;/b&gt;" from above he is not privileged to intend correctly according to the law; and consequently one may not rejoice "at the fall of your enemy" - from that which was carried out

(and through him)

a punishment from the Almighty upon that one,

the joy must be only from that which the law has been clarified in its truth.

And on the contrary - if by him there will be joy "at the fall of your enemy",

it is right&lt;sup&gt;70&lt;/sup&gt;,

that thereby he will cause the "&lt;b&gt;and He will turn away from him &lt;/b&gt;His anger" - the Almighty will, as it were, turn away "His anger" from his friend onto him&lt;sup&gt;71&lt;/sup&gt;.

And through his contemplating in this,

he will effect in himself that not only will there not be in him any joy "at the fall of your enemy,"

but on the contrary: in him will be fulfilled the opposite of this,

that "they do not move from there until they become friends with each other, etc."⁷²,

and moreover - as our sages, of blessed memory, said⁷³

(by Beit Hillel and Beit Shammai)

: affection and friendship they practice with each other to fulfill what is said⁷⁴

Love truth and peace.

Shabbat Parshat Va'etchanan 5737)