VOLUME 113 NUMBER 10
Teves 10, 5785
January 10, 2025
Parshas Vayechi
Candlelighting Time 4:37

            Yaakov gave Yosef a double portion in the land one for each of his sons. The area which was given to them was ‘conquered’ by Yaakov through his sword and bow. The Aramaic translation of this verse alludes to davening. And the Talmud also refers to the sword and bow as an allusion to davening.  However, Rashi, explains this verse with a variation. Although it does refer to davening, however he interjects that Yaakov conquered this territory with his wisdom. The immediate connection between the mention of wisdom in conjunction with davening is obscure. Furthermore, why is the sword a reference to wisdom while the bow is referring to davening. Of course, the wisdom that is alluded to here is that of the Torah and that is also mentioned in another Talmudic citation. Rashi seems to blend the two Talmudic references into one using part of the verse as an allusion to the wisdom of Torah and the other part is referencing davening.

            The Talmud cites an incident between two of the Sages engaged in study when one stopped to daven Mincha as the hour seemed late and the sun was apparently setting. His partner admonished him that he was forsaking study of Torah for davening. The difference is that Torah study is a pursuit of everlasting life, the World to Come, while davening focuses on the necessities of life in this world. We daven for good health, that we should earn a living, and that peace should exist. Therefore, davening takes a backseat to Torah study. As a result, interrupting Torah study to daven is inappropriate. Even though we also ask Hashem when we daven to merit understanding Torah, and that Hashem should forgive our sins and that we should repent, still, davening is rated as a service to Hashem that is basically for our needs in this world while Torah study supersedes that theme and is only for our spiritual growth.   

            Perhaps we can  understand the above Talmudic excerpt in a difference vogue. As Ramchal explains clearly in his seminal works the ideal objective in life is to come closer to Hashem. However, it is possible to understand that this goal can be achieved in more than one way. Of course, recognition of Hashem’s omnipotence is visibly a prerequisite to leading a life towards that goal. One is strongly motivated to serve Hashem with the understanding that the source of all that is beneficial to a person stems directly from Hashem. Therefore, it behooves one to target his priorities based upon that consideration. We may suggest that davening addresses this approach as we acknowledge Hashem’s ongoing generosity that we are the recipients of.          

            However, another path is that of Torah study. As we plumb the depths of the intricacies and complications of Talmud study it is not simply a comprehensive academic involvement. Rather when we learn we are immersed in Hashem’s verbiage to us and that mode of ‘communication’ serves to propel us and elevate one in a manner unlike davening. Even though when we daven we certainly focus on the depths of our prayers, nonetheless, totality of involvement and engagement in the sea of the Talmud follows a different path of connection to Hashem. The study of Torah is the sword piercing to the very essence of our relationship with Hashem while davening is the bow as we shoot off our words anticipating that they will approach Hashem and provide us with that valuable ability to relate to Hashem in a very meaningful and significant manner. Even though the sun was setting perhaps they could have still studied for another moment or so which would have been so incredibly essential and imperative. We must appreciate every moment of Torah study and with the tremendous boost that we gain it will serve as a springboard to elevate our davening and provide us with a strong platform to reach Hashem in every way possible.

A BYTE FOR SHABBOS

Although Menashe was the first born, still Yaakov gave the blessing first to Menashe, the younger son. The Torah points out that he was the younger one depicting him as the more modest of the two sons. He merited to receive the blessing first due to his impressive trait of humility.      CHOFETZ CHAIM

GOOD SHABBOS