{"id":48698,"date":"2020-05-06T14:50:28","date_gmt":"2020-05-06T14:50:28","guid":{"rendered":"https:\/\/www.ou.org\/holidays\/?p=48698"},"modified":"2020-05-06T14:50:28","modified_gmt":"2020-05-06T14:50:28","slug":"seeking-truth","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/seeking-truth\/","title":{"rendered":"Seeking Truth"},"content":{"rendered":"

And please, Hashem, our L-rd, make the words of Your Torah pleasant in our mouths and in the mouths of all Your people, the House of Israel. And may we and our offspring [and the offspring of our offspring] and the offspring of Your people, the House of Israel – all of us – be knowing of Your Name and studying Your Torah for its sake. Blessed are You, Hashem, Who teaches Torah to His people, Israel.\u00a0 (Morning Torah Blessings)<\/em><\/strong><\/p>\n

The blessings on the Torah<\/strong><\/p>\n

Each morning we recite the Berchot HaTorah<\/em> \u2013 the blessings over the Torah.\u00a0 These blessings are composed of three components.\u00a0 They open with a reference to the commandment to study Torah.\u00a0 This is followed by petitioning Hashem to assist us in this study.\u00a0 The blessings conclude with an expression of gratitude to Hashem for selecting us from among the nations to be his Chosen People and to receive His Torah.<\/p>\n

There are two interesting aspects of our petition.\u00a0 First, we ask that Hashem make the study of Torah pleasant for us.\u00a0 In other words, we ask not only for His assistance in securing success in our studies; we ask that the experience of study should be enjoyable.<\/p>\n

Second, we ask that Hashem help us study for the proper purpose.[1]<\/a>\u00a0\u00a0 Why do we seek Hashem\u2019s help in guiding us to study for the proper purpose?\u00a0 Our discussion will focus upon this second issue.<\/p>\n

Always, a person should engage in Torah and mitzvot even if not for their [true] purpose. For through [engaging in them] not for their [true] purpose, one comes to [engage in them] for their true purpose.\u00a0 (Mesechet Pesachim 50b)<\/em><\/strong><\/p>\n

[Regarding] any person who performs [the mitzvah] not for its [true] purpose, it would have been better for the person to have not been created.\u00a0 (Mesechet Berachot 7a)<\/em><\/strong><\/p>\n

Performing mitzvot<\/em> for their true purpose<\/strong><\/p>\n

Before considering how our question might be answered, let us consider a related issue.\u00a0 The two statements above discuss the performance of commandments for personal gain.\u00a0 An example is performing mitzvot<\/em> to conform to the standards of one\u2019s community.\u00a0 We can easily imagine a person who is not fully committed to observance but engages in Torah practices so that he or she will be accepted within the community.\u00a0 The first statement above encourages this behavior.\u00a0 The sage argues that through consistent engagement in Torah practice the person may advance in commitment.\u00a0 Eventually, the person will observe the commandments for their true purpose.<\/p>\n

The second statement seems to contradict the first.\u00a0 This sage asserts that one who observes the commandments for some personal gain, is better to have not been created.\u00a0 How can these two statements be reconciled?<\/p>\n

Rav Yitzchok Isaac Chaver suggests a simple and eloquent solution to this problem.\u00a0 He explains that the first statement encourages observance motivated by a personal agenda as a strategy for advancement.\u00a0 It addresses a person who would like to observe the Torah for its true purpose.\u00a0 However, he cannot move himself to observe the mitzvot<\/em> for this exalted purpose.\u00a0 The sage encourages this person to think strategically.\u00a0 How can he motivate himself?\u00a0 He should identify and adopt a personal motivation as a step toward performing mitzvot<\/em> for their true purpose.\u00a0 This person\u2019s ultimate goal is to perform the commandments for their true purpose.\u00a0 He is adopting a strategy to arrive at that goal.\u00a0 The second statement addresses a person who does not have a higher aspiration than his personal motivation.\u00a0 This person observes the commandments for a personal end and does not seek to advance himself or herself to a greater spiritual level.\u00a0 This person has perverted the mitzvot<\/em>.\u00a0 He or she has made them a means for personal gain.\u00a0 It would have been better if this person had not been created.[2]<\/a><\/p>\n

Antignos of Socho received the tradition from\u00a0Shimon\u00a0the Righteous. He would say: Do not be as servants, who serve their master for the sake of reward. Rather, be as servants who serve their master not for the sake of reward. And the fear of Heaven should be upon you.\u00a0 (Mesechet Avot 1:3)<\/em><\/strong><\/p>\n

However, the science most needed for the [understanding of] the Torah is the most advanced science.\u00a0 It is the science of theology.[3]<\/a> \u00a0We are obligated to study it for the purpose of understanding and arriving at [the truth] of our Torah.\u00a0 But it is forbidden to study it for the purpose of gaining worldly benefits.\u00a0 (Rabbaynu Bachya ibn Paquda, Chovot HaLevavot, Introduction)<\/em><\/strong><\/p>\n

III.\u00a0 Mitzvot<\/em> express love for and awe of Hashem<\/strong><\/p>\n

The above discussion distinguished between performing commandments for the proper reason and performing them for personal gain.\u00a0 What is the proper reason for observing mitzvot<\/em>?\u00a0 The first statement above addresses this issue. The sage explains that we should aspire to serve Hashem and to observe His commandments as servants who serve their master naturally, without expectation of reward.\u00a0 Rambam \u2013 Maimonides \u2013 in his comments on this mishne, explains that we are to perform the commandments as an expression of our love of Hashem.\u00a0 He notes that this sage adds that we should also be motivated by our awe of Hashem.\u00a0 In other words, one who is deeply in love wishes to fulfill the wishes of the beloved.\u00a0 There is no consideration of personal gain.\u00a0 The needs and desires of the self are subdued by the drive to serve the beloved.\u00a0 Similarly, one who is in awe of a king performs his sovereign\u2019s wishes without thought of personal gain.\u00a0 It is a simple and natural response to recognition of their relative stations.<\/p>\n

Rabbaynu Bachya discusses the study of theology \u2013 within which he includes the study of Torah.\u00a0 He explains that one\u2019s purpose must be to seek truth and understanding.\u00a0 It is forbidden to study Torah for personal gain.<\/p>\n

Is Torah different from other mitzvot<\/em>?\u00a0 Do we perform other mitzvot<\/em> in service of Hashem but study Torah in service of truth?\u00a0 This is not Rabbaynu Bachya\u2019s contention.\u00a0 Torah study is a means of serving Hashem.[4]<\/a>\u00a0 However, one must distinguish between the objective that is inherent in an action and its higher purpose.<\/p>\n

Objective and purpose<\/strong><\/p>\n

An illustration will help clarify this distinction.\u00a0 Every organization \u2013 including commercial ones \u2013 should have a clearly defined mission.\u00a0 Is it correct for a commercial organization to describe its mission as enriching its owners?\u00a0 This is not the mission.\u00a0 The mission is the specific objective of its business.\u00a0 For a clothing retailer, the mission may be to provide customers with high quality evening-wear and excellent service.\u00a0 Through these means the retailer seeks to attire its customers in stylish and well-tailored outfits.\u00a0 This is the mission or the inherent objective of the business.\u00a0 Of course, if the business meets this objective but loses money each quarter, its owners will close it.\u00a0 This is because in addition to this mission, the business has an ultimate purpose.\u00a0 It must make a profit for its owners.<\/p>\n

Rabbaynu Bachya is explaining that the inherent objective of Torah study must be the pursuit of truth.\u00a0 Of course, he agrees that this pursuit is a means of serving Hashem.\u00a0 When one studies Torah to gain recognition or for some other personal end, this person is not engaged in authentic Torah study.\u00a0 The perversion of the objective alters the very identity of the activity.<\/p>\n

Torah study is unique<\/strong><\/p>\n

Let us now return to our original question.\u00a0 Why do we petition Hashem to assist us in studying Torah for its true purpose?\u00a0 From Rabbaynu Bachya\u2019s comments an important distinction arises between the study of Torah and the performance of other mitzvot<\/em>.\u00a0 If one performs other mitzvot<\/em> motivated by a personal objective, the performance remains valid.\u00a0 Consider a person who takes hold of and lifts the four species on Succot so everyone can admire his or her beautiful etrog<\/em> \u2013 citron.\u00a0 As long as the person intends to fulfill the mitzvah<\/em>, the performance is valid.\u00a0 The mitzvah<\/em> is fulfilled.\u00a0 However, if one studies to earn the admiration of others and not in search of the truth, the fulfillment of the mitzvah<\/em> of Torah study is impacted.\u00a0 By definition, study is a search for truth. When this objective is compromised, so is the fulfillment of the mitzvah<\/em>.\u00a0 For this reason, we ask Hashem to help us tudy for the true objective \u2013 to discover the truth.<\/p>\n

Torah study: searching for truth<\/strong><\/p>\n

This discussion has addressed two important issues regarding Torah study.\u00a0 Why study Torah?\u00a0 How do we overcome the natural resistance to increasing our commitment to Torah study?\u00a0 Torah study is a search for truth.\u00a0 We live in the information age.\u00a0 The enormous information market demonstrates that we want to be informed and we want to understand the world around us.\u00a0 Torah study provides us with a more profound and meaningful understanding of our world and our lives.<\/p>\n

Our sages recognized that commitment to Torah study can be challenging and they invited us to be strategic.\u00a0\u00a0 They suggested that we adopt, as an expedient, a personal motivator.\u00a0 With time, our commitment will strengthen and our artificial motivator will be replaced by the drive to seek truth.<\/p>\n

[1]<\/a> Some versions of the blessings omit reference to proper purpose.<\/p>\n

[2]<\/a> Rav Yitzchok Isaac Chaver, Ohr Torah<\/em>, Commentary on Ma\u2019a lot HaTorah<\/em>.<\/p>\n

[3]<\/a> Rabbaynu Bachya describes this science as dealing with \u201cknowing Hashem the Blessed One, knowing His Torah, and other spiritual matters, such as [the study of] the soul, the intellect, and the angels\u201d.<\/p>\n

[4]<\/a> See Rambam, Sefer HaMitzvot, Mitzvat Aseh<\/em> 5.<\/p>\n","protected":false},"excerpt":{"rendered":"

And please, Hashem, our L-rd, make the words of Your Torah pleasant in our mouths and in the mouths of all Your people, the House of Israel. 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