As we approach the festival of Shavuos, our attention is naturally drawn toward the endeavor of Torah study. Alongside the questions of what and how to learn, the topic of atmosphere while learning Torah also deserves our reflection and consideration.<\/p>\n
When discussing the idea of \u201clearning atmosphere\u201d as it pertains to most disciplines, the question relates solely to the conditions that allow for the most effective absorption and comprehension of the material on an intellectual level. However, when it comes to Torah study, this concept assumes entirely new dimensions. The words of Torah contain within them immense sanctity and allow for a unique, elevated connection with Hashem. As such, the question of learning atmosphere becomes: \u201cWhat are the conditions which will allow for the sanctity of Torah to be released and the higher connection with the Almighty to be realized?\u201d<\/p>\n
Indeed, as we will see, the answer to this question is decisive.<\/p>\n
Accessing Torah<\/strong><\/p>\n In the course of his discussion concerning Torah study, the Ramchal<\/em> writes:<\/p>\n The power of Torah is solely a product of the fact that Hashem has attached His exalted Influence to it, so that through speaking and thinking about it, that lofty Influence may be drawn onto the person. Were this not the case, speaking about Torah would be no different than speaking about one\u2019s affairs or other branches of wisdom, which involve nothing more than the knowledge of that matter, not imparting any form of exalted level in the person\u2019s soul.<\/em><\/p>\n This Influence is a Godly thing; in fact, it is the most exalted of things that Hashem has imparted to His creations. This being the case, a person should certainly approach this involvement with a great sense of awe, for he is essentially coming before his God and involving himself in drawing a great light from Him. This [attitude] entails that he should not engage in Torah flippantly or irreverently. If he approaches Torah with an awareness of the One before Whom he is involving himself, then his Torah study will achieve the effect it is truly intended to achieve and he will incorporate within himself Godly excellence.<\/em><\/p>\n However, if this condition is lacking, this light will not be drawn onto him and his words will be no different than those in any other human endeavor: his speech will be as one reading a letter, his thoughts will be as those regarding matters of the world<\/strong>.<\/em><\/p>\n Indeed, depending on the level of reverence and the measure of respect and care he shows the Torah, so will be the elevated worth of his study and the level of Influence that he draws onto himself.<\/em><\/p>\n The Ramchal<\/em> is reminding us that the exalted qualities of Torah are its sanctity and Divine Influence that are contained within the words. Therefore, the effect of learning Torah comes from accessing those qualities and releasing them into the person\u2019s system. This effect is neither automatic nor is it guaranteed by the process of study alone. In other words, if Torah words and ideas are \u201ccapsules of holiness,\u201d it is possible for a person to merely ingest<\/em> them, without ever digesting<\/em> them. The means through which a person accesses these things are through his attitude to and regard for Torah.<\/p>\n Sound, Light, and the Ten Commandments<\/strong><\/p>\n The central importance of atmosphere when it comes to Torah is apparent in the events surrounding the giving of the Torah itself. When we look at the passages in the Torah that discuss the event of Matan Torah<\/em>, we see that there is extensive description of the awesome sights and sounds that accompanied and surrounded Hashem\u2019s conveying the Torah to the Jewish People: thunder, lighting, fire, and a thick cloud. Indeed, the Torah seems to devote as much attention to describing what it was like<\/em> at Mount Sinai in relation to what it actually was that we heard there! The reason for this is that having the correct atmosphere is as much a part of receiving the Torah as the Ten Commandments themselves, for the atmosphere will determine how much of the Torah we actually receive.[1]<\/a><\/p>\n This appraisal of the events at Mount Sinai is not merely of historical value. The Torah commands us to \u201ctake great care lest we forget the day that we stood at Mount Sinai.\u201d[2]<\/a> We may ask: Why is that day so important to remember?<\/p>\n Although a major part of the answer is undoubtedly that the revelation at Sinai is the basis of our faith,[3]<\/a> there is more. The Ramban<\/em> explains that the reason we need to constantly remember the day we stood at Sinai is because we need to remember what it was like<\/em>![4]<\/a> And should we persist and ask, why is that important? The answer is, because that is what it needs to be like as we engage in Torah study on an ongoing basis. Every time a person sits down to learn, he is essentially preparing to \u201creceive Torah.\u201d The atmosphere and conditions that existed when we received the Torah at Sinai served to set the tone for what it should be like as we receive the Torah from that point onward!<\/p>\n A Process Called Mount Sinai<\/strong><\/p>\n The underlying idea here is that the concept of \u201cThe Giving of the Torah,\u201d is ultimately not an event<\/em> but a process<\/em>. It began at Mount Sinai, but it did not end there.<\/p>\n Indeed, the verse itself refers to this idea when it states that Hashem spoke to us at Sinai with \u201c\u05e7\u05d5\u05dc \u05d2\u05d3\u05d5\u05dc \u05d5\u05dc\u05d0 \u05d9\u05e1\u05e3 \u2014<\/strong> A great sound that did not cease.\u201d[5]<\/a> This means that the original \u201cSound of Sinai,\u201d which contained within it the Torah that Hashem wishes to impart to the world, continues to sound throughout history, finding expression in the understanding attained by those who study it in each generation.[6]<\/a><\/p>\n This truly stunning idea is reflected in the wording of the blessing we recite every day prior to learning Torah, which concludes with the words, \u201c\u05d1\u05e8\u05d5\u05da \u05d0\u05ea\u05d4 \u05d4’ \u05e0\u05d5\u05ea\u05df \u05d4\u05ea\u05d5\u05e8\u05d4 \u2014<\/strong> Blessed are You Hashem, Who gives<\/strong> the Torah.\u201d The usage of the word \u201c\u05e0\u05d5\u05ea\u05df \u2014<\/strong> Who gives,\u201d in the present tense, expresses the idea that the giving of the Torah is an ongoing process.[7]<\/a><\/p>\n Hence, when we learn Torah and we aspire to \u201ctune in\u201d to the sound which began at Sinai \u2014<\/strong> and which continues until our time \u2014<\/strong> we must likewise endeavor to approach our study with \u201cSinai conditions.\u201d<\/p>\n Atmospheric Harmony: Awe and Enjoyment<\/strong><\/p>\n Having seen through the above sources the central importance of awe, respect, and reverence in Torah study, we come to consider a rather unlikely partner to those attitudes \u2014<\/strong> enjoyment! Enjoying Torah study is considered so valuable that we even have a section in the blessing on the Torah where we ask Hashem: \u201c\u05d5\u05d4\u05e2\u05e8\u05d1 \u05e0\u05d0 \u05d0\u05ea \u05d3\u05d1\u05e8\u05d9 \u05ea\u05d5\u05e8\u05ea\u05da \u05d1\u05e4\u05d9\u05e0\u05d5 \u2014<\/strong> Make the words of Your Torah pleasant in our mouths!\u201d We do not find a parallel request regarding any other mitzvah.<\/p>\n Moreover, one of the forty-eight ways enumerated in Pirkei Avos<\/em> through which Torah is acquired is \u201cJoy.\u201d[8]<\/a> Indeed, when the Sages seeks to describe Torah learning at its highest level, they use the expression \u201cThe words were as joyous as when they were given at Sinai.\u201d[9]<\/a><\/p>\n Awe or joy, which one is it?<\/p>\n Evidently, the answer is: \u201cYes!\u201d Both of these are necessary<\/p>\n But how does it work?<\/p>\n The truth is, it is only on a surface level that these two concepts appear incongruous, with the superficial notion of \u201chappiness\u201d and \u201cenjoyment\u201d being synonymous with a flippant or carefree mindset. However, on a deeper level, it is the things which are most important that bring us the greatest joy. Someone who has had the opportunity to meet a truly special and elevated person will find it hard to match the joy he felt at that time, notwithstanding the fact that the meeting was accompanied by a feeling of awe and reverence. This is infinitely true when it comes to Torah.<\/p>\n Moreover, not only do the concepts of awe and joy in learning Torah not contradict each other, but they actually work together<\/em> in promoting its ultimate goal \u2014<\/strong> absorbing the words of Torah into one\u2019s system. When someone is in a state of awe, he is greatly impacted by what he sees. By the same token, there is a natural absorption which accompanies the things that a person enjoys, and someone who is happy is naturally receptive. Hence, the awe and joy form a potent combination in connecting a person fully to the words of Torah.<\/p>\n It is worthwhile quoting in this regard the words of the Avnei Nezer<\/em> of Socatchov, in the introduction to his classic work Eglei Tal<\/em>. He notes there that there were some people in his time who mistakenly felt that the enjoyment felt during one\u2019s learning may detract from the purity of intent required for the mitzvah of learning Torah. In response to this, he writes:<\/p>\n In fact, the exact opposite is true, for this is the primary way to learn Torah, to rejoice in and enjoy one\u2019s learning, for this allows the words of Torah to become absorbed in one\u2019s bloodstream and, having enjoyed the words of Torah, he thereby becomes attached to Torah.<\/em><\/p>\n It is interesting to note that while the Hebrew word \u201c\u05e2\u05e8\u05d1\u201d means enjoyable, it also has another meaning: mingling or merging. Hence, when things get mixed in with each other, we say they are \u201cme\u2019urav<\/em>\u201d with the mixture being called a \u201cta\u2019aroves<\/em>,\u201d and when domains are merged for purposes of carrying on Shabbos it is called an \u201ceiruv<\/em>.\u201d Indeed, these two meanings complement each other, for the extent to which something becomes absorbed (me\u2019urav<\/em>) within a person is determined by how enjoyable (arev<\/em>) it is. Similarly, when we ask Hashem for enjoyment in Torah (\u201cha\u2019arev na<\/em>\u201d), we are asking for the words of Torah to be fully absorbed in our system \u2014<\/strong> as they should be!<\/p>\n Chag Sameach.<\/em><\/p>\n [1]<\/a> Rav Yitzchak Hutner, Pachad Yitzchak<\/em>, Shavuos<\/em>, maamar<\/em> 8.<\/p>\n [2]<\/a> Devarim<\/em> 4:9\u201310.<\/p>\n [3]<\/a> See below, Chapter 14.<\/p>\n [4]<\/a> Commentary to Devarim<\/em> loc. cit.<\/p>\n [5]<\/a> Devarim<\/em> 5:19.<\/p>\n [6]<\/a> Rav Avraham Chaim Schor, Toras Chaim<\/em>, Bava Metzia<\/em> 85a, s.v. mi\u2019kan<\/em>. See also Shelah Hakadosh<\/em>, Shavuos<\/em>, Torah Ohr<\/em> \u00a767, and Nefesh Hachaim <\/em>4:14.<\/p>\n [7]<\/a> Toras Chaim<\/em> loc. cit.<\/p>\n