When a Word is a Word

A Balanced Act: Traditional Approaches to Studying Torah and Earning a Livelihood

Did They Miss This One?

Question:

Parshat Bereishis 4:7 states:

"surely, if you improve yourself, you will be forgiven . . ."

This seems a very succinct, cogent formula but for some reason appears nowhere else.

Why wouldn't this formula feature prominently in the High Holiday prayers or even elsewhere?

Answer:

This verse is one of five whose grammatical structure cannot be determined, according to Chazal (Yoma 52a; Yerushalmi Avodah Zara ch. 2; Mechilta d'Rabi Yishmael, Amalek 1). 

Perhaps for this reason it was not incorporated into any of the prayers.

Beyond its absence from the prayers, however, this verse certainly features prominently in many rabbinic homiletic works, examples of which can be found in the Talmud (Kidushin 30b); Sifrei (Parshas Re'eh, 54); Midrash Tan'aim (11:18) and many other commentaries.

An Expansive Hagbah

Question: I was told that the shulchan aruch states [that only] three columns should be shown [while doing hagbah].

I do not understand how this can be as 1) Torahs are all different sizes and three columns in a teeny one is not significant and 2) I have performed this for two decades in front of at least a dozen rabbis and no one has ever criticized me - nor have I ever dropped the Torah

Personally I thought the whole point was to proudly show the word of Hashem - so why be timid about it!?

Answer: The earliest source of this practice states (Maseches Sofrim 14:14) that the Sefer Torah is rolled until three columns [are visible] and hagbah is then performed. This led R. Avraham Gombiner (Magen Avraham on the Shulchan Aruch 134:3) to suggest that "perhaps the [Maseches Sofrim] mentioned three specifically". 

However, the Mishnah Berurah (on the Shulchan Aruch ibid, 8) quotes the Magen Avraham and says: It appears to me that it all depends on the strength of the one who is lifting it, that he have the ability to lift it when it is opened alot."

There is, in fact, some disagreement as to what the Mishnah Berurah meant, with some holding that he clearly permits opening it to more columns if one has the strength to (Siach Halachah 134:3), while others interpret his words differently (Otzar Mekor Yisrael on the Mishnah Berurah; Rabbi Chaim Kaniyevsky in Maseches Sefer Torah 3:7).

In such a case, each congregation should follow their rabbis understanding of the halachah. Clearly, though, the halachah does not speak in absolute terms in this case.  

Variations of the Blessing to Study Torah

The language of the blessing we say each morning for the opportunity to study Torah is debated amongst the poskim, with the general distinction drawn along sefardic and ashkenazic lines.

The varying editions of the Talmud provide for the earliest source of the two versions, yet the majority of rishonim endorse the words al divrei Torah[1] as well as Rabbi Yosef Caro in the Shulchan Aruch[2].

According to Avudraham[3], the words al divrei Torah encompass the performance of mitzvos as well, providing the blessing with broader meaning[4].

Additionally, Rabbi Moshe Cordevero in his Siddur Tefillah LeMoshe[5] provides Kabbalistic insights into this specific wording.

There are however different traditions as far as the language in the Siddur of the Arizal[6]. The choice of the Baal HaTanya to enshrine the version of al divrei Torah in his Siddur points to the tradition he received.

Despite the practical difference of saying al divrei Torah, the Rebbes of Chabad often chose to underscore the importance of Torah study based on the ashkenazic language of the blessing, “laasok bedivrei Torah,” namely that one must engage in the study of Torah as though it were a business venture, where one invests great effort and energy to succeed[7]. In a similar way, one should delve deeply into the study of Torah, with the intention of applying all one has learned to actual practice[8].

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[1]) Rosh (Brochos 1:13); Avudraham (Seder Hashkamas Haboker); Sefer Hamanhig (Tefillah, 10); Orchos Chaim (Meah Brochos, 12); Rambam (Tefillah 7:10); Rif (Brochos 5b); Rabbeinu Yonah (ibid) testifying that this is the language in the most accurate versions he had.

[2]) Orach Chaim 47:5.

[3]) Ibid.

[4]) It is noteworthy that Rabbi Moshe Shternbuch (Teshuvos Vehanhagos Orach Chaim 5:20) is of the opinion that even amongst those who follow saying the version of laasok bedivrei Torah, women should say al divrei Torah because this language refers (not only to the study of Torah, but) to the Torah itself.

[5]) Shaar Rishon, 11

[6]) See Siddur Rabbeinu Hazaken by Rabbi Levi Yitschak Raskin, for several different traditions.

[7]) See Bayis Chadash (Orach Chaim, 47); Pri Megadim (Orach Chaim 682).

[8]) See Likutei Sichos vol. 30, p. 210.