Parshas Vayechi
During the Birchos Yaakov recorded in this week’s sidrah, Yaakov Avinu complimented Yissochar with the words “Vayar menucha ki tov, v’es ha’aretz ki na’eima, vayeit shichmo lisbol vayehi l’mas oved – He saw that tranquility was good and that the land was pleasant, and he bent his shoulder to bear and became the one to pay the levy of service.” However, although it factored rather prominently in the praise he received from Yaakov Avinu, Yissochar’s recognition of menucha (tranquility) as being “good” does not appear specifically commendable.
At the basic level, perhaps one can interpret the word “vayeit – and he bent” as meaning “yethe bent.” Perhaps the passuk was praising Yissochar since although he recognized the simple goodness of tranquility, he nevertheless forewent its pursuit to proverbially bend his shoulder under the heavy yoke of torah.
Rav Yerucham Levovitz, zt”l, explained that separating oneself from the pleasures of olam hazeh is the only method in which one is able to acquire torah. Every moment of time spent seeking physical pleasures, every ounce of energy exhausted in the quest for tayvos olam hazeh, detracts directly from the available time and stamina one retains for torah learning. Yissochar decided to forego the pursuit of worldly pleasure in order to acquire the ability to grow in torah. As the mishna in Avos states (6:4) “Kach hi darkah shel torah: Pas b’melach tochal, mayim bamesurah tishteh, v’al ha’aretz tishan… – This is the only way to acquire torah: Suffice with bread and salt as your meal, measured water as your drink, and the bare ground as your bed…”
Rav Yerucham adds, however, that although when first embarking on the journey of limud hatorah one must be prepared to sacrifice some of the pleasures to which he is accustomed, after adapting to the burden of learning it becomes the greatest joy for not only his neshoma but his guf as well. “Chochmas adam ta’ir panav – the (torah) knowledge of a person lights up their face.” After one accustoms himself to it, Torah becomes, physically, the most enjoyable experience for the body itself. The sheer delight provided by the total intellectual stimulation which torah learning generates, and the tremendous uplift that it gives a person, are both entirely unmatched by any other pleasure to be found in olam hazeh.
The gemara (Nedarim, 49b) relates a story which rather drives this point home. Rav Yehuda would appear so happy that someone once inquired whether he was drunk. “No,” he answered unequivocally. “I only drink wine for Kiddush, havdalah, and arba kosos. However, the torah I learn makes me the happiest of all people.”
Rav Yechezkel Abramsky, zt”l, related that his mind had not strayed from torah learning even once since he turned twenty. Allegedly, throughout all his years in yeshiva, he did not attend more than two weddings – his sister’s and his own. However, although he gave himself up completely for torah, he also fully exemplified the chazal “chochmas adam ta’ir panav,” as can be seen from the following story.
His son-in-law related that one day in Rav Abramsky’s old age, when he wasn’t feeling well, he retired to his room. Upon emerging several hours later, he pronounced himself to be feeling better. However, he explained that rather than having regained his energies through resting, he had recharged himself by learning seven daf in Eruchin. The incredible joy which the learning had given him uplifted him to such an extent that he began to physically feel better.
The Seforno, however, offers an alternate interpretation of the passuk, suggesting that perhaps the word “menucha – tranquility” refers to torah itself. “Vayar menucha ki tov – he saw that torah was good [and therefore bent his shoulder in the exertion of limud hatorah]”.
Yet, is torah really such a premier example of peacefulness as to actually be called by the title of “tranquility?” Does not, for example, vacationing with nary an obligation in mind conjure images of a rather greater peace?
Rav Chaim Friedlander, zt”l, explained that there exists not a single achievement which possesses the ability to satisfy a person to the same degree as limud hatorah. Although the human searches ceaselessly for fulfillment, he immediately follows the attainment of material objectives with an even stronger craving towards his next physical goal. Even though the world is filled with every form of enjoyment, it contains no pleasure capable of giving a person true menuchas hanefesh. A person cannot become satisfied by experiencing the fleeting delights of tayvos olam hazeh. Even the apparent peace generated by temporarily forgetting one’s issues while on vacation, for instance, cannot compare with the true, lasting menucha which torah offers. Only the genuine satiation provided by learning torah can enable a person to feel truly satisfied.
May we be zoche to throw ourselves fully into our limud hatorah and experience the great pleasure and menuchas hanefesh which it provides.