Kabbalas HaTorah and Its Required Mesiras Nefesh
Accepting The Torah and its diffculties
WHAT IS KABBALAH HATORAH, THE ESSENCE AND focal point of the Yom Tov of Shavuot? Simply, it is our acceptance to learn and keep the Torah and its Mitzvos. However, in reality, this is a very simplified definition and explanation of Kabbalah HaTorah. In truth, Kabbalah HaTorah means much more and, so, our responsibilities of Kabbalah HaTorah are also much more.
Chazal teach us, Klal Yisroel, at Har Sinai, fully and happily accepted, with no reservation, the Torah - Naaseh V'nishma-. However, Chazal further teaches, Klal Yisroel was forced by HaKadosh Baruch to accept the Torah- קפל עליהם הר כגיגית - Hakadosh Boruchu put Har Sinai over them and proclaimed if you accept the Torah fine and if not this will be your burial place. This is an apparent contradiction: was it acceptance or was it forced?
The Midrash Tanchuma in Parshas Noach answers, we accepted the תורה שבכתב - the written Torah, but we needed to be forced to accept the תורה שבעל פה, for תורה שבכתב, unlike תורה שבעל פה is easy and enjoyable, while תורה שבעל פה is difficult. Only someone who truly loves HaShem will learn תורה שבעל פה, toiling over its difficulties and laboring over its understanding
Simply, we can use the above Midrash Tanchumah to interpret the classic words of the Zohar, which so beautifully and with much intensity is sung by B’nai Torah all over the world especially on Shavuot, כד יתבין ישראל..שהם משתכחים בצרותא דלהון. Why do we say בצרותא דלהון? With the above Tanchumah, we can say it refers to the difficulty of the person while he toils in Torah
Backing out of kabalas hatorah? HOWEVER, THERE IS A DEEPER MEANING IN THE words משתכחים בצרותא דלהון. Tosfos in Shabbos, answers the above question of why we needed to be forced if we already willingly accepted the Torah by saying “נעשה ונשמע.” That is, HaKadosh Barchu wanted to ensure that we didn’t go back once we experienced the immense fear of Kaabals HaTorah, which tosfos adds, was so immense that it caused our Neshamos to leave our bodies, to die from fear.
Now, let us analyze the words of tosfos who does not say that we backed out because of this fear that caused the Yidden to die, but rather, HaKadosh Baruchu was preventing us from backing out. Furthermore, it is not found that Klal Yisroel backed out of their promise of נעשה ונשמע, regardless of the fear and the losing of their Neshamah. ( Just possibly, when the Yidden did the egel they forfeited their commitment of נעשה ונשמע. There it says, they lost the crown which was given to them when they said עשה ונשמע - see Gemara further). And so, it must be concluded, the Bnei Yisroel Kept Their Commitment and acceptance regardless of the fear and פרחה נשמתן.
One Can Not See Hashem And Live. YET, ANOTHER POINT TO BE MADE FROM TOSFOS, why would HaKadosh Baruchu allow for the departure of their neshamos if Hashem performed many Nissim? Couldn’t HaShem perform another Nes and able the Yidden to withstand the impact of Kabbals HaTorah? Furthermore, after the Yiden died, Hashem revived them with Techiyas Hamesim. It would seem more appropriate for the Nes to be that the Yidden didn’t die in the first place. On another point, this would seem more appropriate as Chazal teaches us that Matan Torah was compared to a wedding between Hashem and Klal Yisroel and should, therefore, be a happy occasion. Even though the fear at Matan Torah was an essential part of giving over the Torah, should it have been to the extent where the Yidden had to die and resuscitated through Techiyas Hamesim?
Simply, the reason Klal Yisroel died by Matan Torah was due to the high level of spirituality when Hashem proclaimed ANOCHI HASHEM. And as Rashi in Parshas Yisro states, the Yidden Asked “רצוננו לראות את מלכנו”- to see our king. This gives us the understanding that The Yiden, at some level, saw HaShem at Matan Torah. The passuk states: “כי לא יראני האדם וחי ” one can not see Hashem and live. This is a fact of nature, so to speak, that one, as a mortal, cant see the Shechinah and live. Therefore, the Yidden had to die. Moreover, the miracle became more advantageous that at the end of Matan Torah that they remained standing, as Moshe says to Klal Yisroel: “השמע עם קול אלהים מדבר מתוך האש כאשר שמעת אתה ויחי .”
Sacrificing Our Lives For Torah WITH THIS, WE CAN ANSWER THAT IT WASN’T A solution to protect the Yidden from dying being that it was against the Metzeus of the Torah, “כי לא יראני האדם וחי.” However, Tosfos does not mention that the Yidden died from seeing HaShem but from the fear itself? To explain, we may be able to say that the fear was from seeing and hearing HaShem, and it is this fear which causes “כי לא יראני האדם וחי.” Yet, we see, most Reshinoim attribute the intense fear as a result of the “kolos ubrakim,” and if this is so, why would Klal Yisroel need to die, Hashem should Have protected them from dying at such a happy occasion?
Therefore, it must be that “parcha Neshmasam”, the leaving of the neshama, was an integral part of Matan Torah as Chazal phrase this “נפשי יצאה בדברו.” Indeed, this can be explained as the foundation of kabalas HaTorah is the sacrifice. Which means, they would give up their life for the Torah. The study of Torah requires a great commitment, which is a “Mesaras Nefesh” (this would be explained further on) this is symbolized with the leaving of the neshama which accrued by Matan Torah
Sacrific- Physicially And Monetarily SACRIFICE CAN BE DONE IN MULTIPLE WAYS. THE passuk states “ ואהבת את יהוה אלהיך בכל לבבך ובכל נפשך ובכל מאדך.” It is from this passuk which is the basis and reminisces for Kiddush HaShem. Being, that one must love HaShem in entirety with all your heart and soul- bechol levovchah ubchol nafshecha.
Yet, it is more interesting, that the Torah commands us to love Hashem with all one’s money- Bechol Meodecha. On this, the Gemara asks if one must love Hashem more than one’s life, mustn’t one love HaShem more than his money? Indeed, the Gemara responds, to some people money is cherished more than life. However, the Meforshim question, why does the Gemara respond to those who are absurd and foolish that they respect money more than life?
The following may answer the above question. The Torah is telling us that one should show Mesiras Nefesh through the love of Hashem, as Mesiras Nefesh comes in many forms. It may appear as “אפילו נוטל נפשך” or it may appear as “אפילו נוטל ממונך.” Throughout history, there were generations that would have to show our love to HaShem With Mesiras Nefesh when our lives were being taken away (ie. concentration camps) and in other generations, like today, we have to show our love for HaShem with Mesiras Nefesh, despite the many Nisyonos and difficulties we are facing. Yet, in both types of Mesiras Nefesh, they are both considered kiddush Shem Shomayim through mesiras Nefesh.
Loving Hashem- Toiling In Torah AT KABBALAS HATORAH, WE WERE TRANSFORMED into a Yid- Am Yisroel. The essence of a yid is rooted in Mesiras Nefesh for the Torah and Mitzvos. Interestingly, the above tanchumah, which is about toiling in the oral Torah, and how it is only possible to be done if one has ahavas HaShem, put it back into the pasuk of “ואהבת את יהוה” and explains that veahavta is a loshon of Talmud-learning. Moreover, this is understandable, as toiling in learning is also “ Mesiras Nefesh” and so it is included in Veahavta, Kiddush Shem Shomaim.
Mattan Torah- Our Marriage With Hashem CHAZAL TEACH, MATAN TORAH WAS A WEDDING where Hashem is the chassan and Klal Yisroel is the Kallah. “כה אמר יהוה זכרתי לך חסד נעוריך אהבת כלולתיך” the root word Klila is a canopy (as some Rishonim explain that the mountain acted as an actual chuppah)
What does it mean to be Married to Hashem? Obviously this is a Mashul, however, it can be an expression of love for HaShem and, vice versa, HaShem’s love for us, in the same fashion that a married couple loves each other. In addition, it also resembles a strong, unbreakable bond between the Yidden and Hashem as is in a marriage. But with the above explanation of mesiras Nefesh, we can explain the marriage of Matan Torah as is with mesiras Nefesh. To explain, the wife is selfless with her commitment and devotion to her husband. The real true Isha Kashera and eishes Chayil is someone who is selflessly committed to the will of her husband. Cazal states “איזוהי אשה כשרה? עושה רצון בעלה” we find, we too are asked to be mevatel our rotzon of Hashem.
It is this selflessness of the wife which is meant and intended when we say האישה נקנית- the husband acquires, with the act of kinyan, a wife. For the wife becomes not herself, but almost as if the property of her husband. The idea behind this is the state of the mind of the women to become selfless.
The Chinuch writes, a woman wears a ring on her finger in order to remind her that she is property of her husband, “selfless subordination.” Furthermore, the Ran explains the mechanics of kiddushin, being that the woman is “Mafker herself,” so that her husband can obtain her. Moreover, the woman takes on the husband's name to the point that one says she is the Mrs. of Mr.. At Kabbalas Hatorah, we accepted the same type of kinyan of Ishus to selflessly become a nation for our husband and master, Hakadosh Baruchu.
Levy, Asymbol Of Mesiras Nefesh CHAZAL TELL US, HASHEM OFFERED THE TORAH to all other nations and they declined. This was so, for the Torah and mitzvot did not match their lifestyle. To whom did Hashem ask this too? On this, the Gra answers that the “neshamos” of the nations were approached. Despite this, we don’t know who approached the Neshomes. Was it HaShem or the malachim?
In Tami Haminhagim, it is brought down a very interesting explanation in the name of (r . mbelz), that Levi was sent to approach the nations in order to negotiate the acceptance of the torah.
Why lavei in particular? In accordance with what was explained earlier, it is understandable why levi was chosen. The Rambam says, Levi did not get a portion in Eretz Yisroel, therefore, “Hashem was their portion of inheritance” ויהיה ה' חלקו ונחלתו (Rambam shemitah 13:11). Levi was to Hashem just as a wife is to her husband. The wife has no personal ownership. Whatever the woman acquires the husband acquires. Levi accepted the Torah with mesiras nefesh as The passuk says “Am chesef Nafsho Lamus.'' We see how Levi went to war with klal yisroel when they made the Eagle, despite being a great danger, and cried out mi Lhasem Ali. This is Ish Baviv. Levy went to war for the honor of Hashem. Moreover, we see Levi did Bris Milah with Mesiras Nefesh in the Midbar (Rashi). And the Khorim from shevet Levi waged war against the yevanim, Rabim Byad Matim.
Levi symbolizes and stands for Mesira, devotion, and dedication to the point of “mesiras nefesh” ממש. This exemplifies Kabbalah Hatorah. Furthermore, because Levi understood “Kabbalah,” they were sent to the other nations to seek if the other nations were truly interested in the Torah or not. This was a task only lavi was able to fill.
The Meserias Nefesh of Rus KABALAS HATORAH IS COMPLETE ACCEPTANCE, selfless, and to the end. We read on Shavuos about how Rus converted to judaism. We can learn from Rus what true kabalas Hatorah means. Rus showed this meserias Nefesh. She could have chosen an easier life and follow her sister, yet, she chose this difficult and lonely life of becoming a G’yores.
Where does a gentile woman get such strength, conviction, and Ahavas Hashem and his Torah to be moser nefesh like this? The answer can be based on the Gra Mentioned earlier. The Gra Explains that Geyrim are the neshoma from the other nation which did in fact want to accept the Torah. Those neshomos were picked out and brought to Harsinai, only to later become geyrim and join Klal Yisroel in another generation.
In light of the above, we can explain the mesiras nefesh of a proselyte comes from kabalas Hatorah at Har Sinai, where the kabbalah of “Nafshi Yatza Bedobroai” took place.
“As You Die, So Shall I” MY FATHER, HAVING EXPERIENCE IN GAIRUS, SAID that most geyrim we push away and refuse to accept. However, we know if a ger really wants to convert if the person says “I have to become a yid and if I dont I can't continue to live”. It cannot come from philosophical or ethical reasons. It once happened, a woman came to my father and said if you don't make a jewess I will end my life. This neshama had to be by matan Torah in order to have such mesiras Nefesh. With the above, we can explain the words of Rus, who after being turned away and pushed off by Naomi (As the halacha requires To do when a Gur talks of joining Klal Yisroel) stated Ameich Ami etc. “Beshar Tumasi amus.”What is meant when Rus says “as you die, so shall I”? Moreover, her next statement is Vshom Ekvor, There I shall be buried. (see rashi-different mesiras beis din different Kvorim). Based on the above, we can say that Rus was telling Naomi, “the things you will die for”, being HaShem and his Torah, “I too will die for”. For my neshamah screams out Nafshi Yatza B’dabro. For my Nefesh was at har Sinai And joined in at Kabalas Hatorah.
With this, we can explain the continuation of Rus’s words “veshom Ekvor.” Being that she was at KAbalas Hatorah and was exposed to “Kafa Aleihem Har Kigigus”, Where we were warned and informed “Shom Tehae kvuraschem.” Either we accept Yaddus Hatorah or we will be buried
Mesiras Nefesh Takes on Many forms and situations in life. Being, living with Mesiras Nefesh might even be greater than dying with Mesiras Nefesh.
Torah - The Essence of a Yid
The First Luchos Vs The Second Luchos EVERYONE SAYS SHAVUOS IS ABOUT KABBALAS HaTorah, despitethe fact we were not mekabel the Torah on Shavuos. on Shavuos, Hashem gave Moshe the Torah, but he destroyed the luchos when he witnessed the Eigel on 17th of Tammuz. When klal Yisrael perpetrated the sin of the Eigel, it was like a kallah who committed an act of adultery under the chuppah, and the marriage was never completed.
Noticeably, during Davaning, We do not say zman kabbalas HaTorah, but rather it is zman Matan Toraseinu. Hashem gave us the Torah. What are we celebrating? The second luchos was given to us on Yom Kippur; accordingly, we should celebrate Yom Kippur when we received the Torah.
Luchos v'shivrei luchos munachim ba'aron, this attests that there was some enduring residue of the first luchos that were given to us. What is the significance the luchos rishonos?
A Sefer Torah that is r”l destroyed is kept in sheimos. What's the purpose of keeping the remnants of the first luchos? and What’s the significance of Vav Sivan, the day we received the first luchos? Some want to answer that part of accepting the torah is first going thorugh the phase of where it is broken expressing the hardships of toiling in torah. nevertheless this is not a reason to celebrat the first luchos over the second.
The Keser Neshamah The Shelah writes in Maseches Shavuos, chayav adam lismoach b’zeh hachag b’yoser. A person should be extremely happy on Shavuos "ki hi yom shezachinu l'keser Torah" – because that is the day we were zocheh to the crown of Torah. The term Keser Shel Torah - the crown of Torah needs further explanation.
On vav Nissan, We did not get the Torah, but the keser Torah. When klal Yisrael said na’aseh v’nishmai, we were zocheh to the two crowns of Torah – keser Torah, and this is the celebration of the Yom tov of Shavuos. Nevertheless, this is perplexing as we also lost the Crowns by creating the Eigel.
The Leshem maintains that one crown was attained by the physical body and the other by the neshama. Therefore, while the crown attached to the body - the external, physical crown – was taken, but the ones attached to the neshamah were not taken away. The internal kesarim a Yid has in his neshamah was not lost.
All the neshamos of Klal Yisrael from all generations were by Matan Torah, and we were all mekabel the Torah. The neshamos of past and the neshamos of the future did not sin the sin of the Eigel, so they never lost the kisrei Torah.
The kesser neshamah is the Torah, and Every Yid carries Keser Torah in his neshamah. Naseh v'neshmah signifies that we will keep the Torah under all circumstances. Of what significance is naaseh if there is no nishma? – we must understand what to do.
Likewise, we find the Avos were mekayem the complete Torah and, yet, the Torah was not given. That was so as their neshamos had Torah in it. Torah and neshamah are inextricably bound up, and they cannot be separated. That's what it means, "Kudsha Brich Hu v'Oraysa v'Yisrael chad hu".
Kabbalas HaTorah- In The Zchus Avos THE PASSUK SAYS U’MOSHE ALAH EL HA’ELOKIM Vayikra eilav Hashem min hahar.' Later, it says vayeired Moshe min hahar. Why does it keep emphasizing the mountain? Har may similarly be read as 'hor’ - a parent. we say in tehhilim Esa einai el heharim (Psalm 121:1-2) – by definition, it is referencing the mountain, but similarly, we can be talking about the Avos. "we look up to the Avos." Moshe was being summoned to the mountain in the zechus of the Avos. Likewise, Klal Yisrael was only able to be mekabel the Torah because of the Avos as they instilled in us the neshamah of Torah.
Yom Hameyuchos FROM ROSH CHODESH SIVAN UNTIL AFTER shavuos, we do not say Tachanun because the day after Rosh Chodes was when Hashem said to us "v'atem tihyu li mamleches kohanim v'goy kadosh." this day is known as yom hameyuchas. Why is it called yom hameyuchas? The day of the week that yom hameyuchas falls out on is the day that Yom Kippur falls as well. Yom Kippur is also called yom hameyuchas, and that is also the day we were mekabel luchos sheniyos.
The Desire For Torah THE RAMBAM SPEAKS IN HILCHOS TALMUD TORAH about keser Torah in the context of ratzon. Keser Torah is the ratzon for Torah. When we are told that a person should not learn the majority of his learning at night, the nusach is mi sherotzeh keser Torah. Learning out of one’s own volition is keser Torah.
Na’aseh v’nishma is what gave us Keser Torah, the ratzon for Torah. We told Hashem, 'we want the Torah. We don't even need to hear what is required of us to decide if we want it. Whatever it is, we will do it.'
My grandfather, Rav Shmuel Dovid Walkin, was a Rav in Shanghai and helped the Mirrer bochurim exceedingly. When he was approached and asked to help, he would immediately say, "Yes, now tell me what it is about.' It was so important to him; he would acquiesce before being told what it entailed. Out of gratitude, a Brisker Rosh Yeshiva, who, in the tradition of Brisk never customarily signed letters, signed a letter in his honour.)
The yetzer hara tries to undermine our ratzon penimi for Torah. The ratzon is always there, but the yetzer hara tries to get in the way.
The luchos represented ratzon for Torah, so that persistence is symbolised in the broken Luchos in the Aron. And on Yom Kippur, we were mekabel Torah again.
The Aish Hagedolah WHY WAS KAFAHA ALEIHEM HAR KEGIGIS necessary if we said na’aseh v’nishma? There is an aish HaTorah - the "Fire of Torah" that burns when we learn Torah, and there is an aish hagedolah that descends upon us when we r’’l do not learn Torah as we should. Had we seen that aish hagedolah, we might have retracted our kabbalah, so a forced kabbalah was necessary.
The chassidishe sefarim say the opposite – Hashem was testing our resolve. Would we still be mekabel Torah me’ahavah after seeing that aish hagedolah? It’s one thing to accept Torah when we hear v’atem tihyu li mamleches kohanim, but when we are shown aish hagedolah, times when we have to fight for Torah? That shows a truly sincere na’aseh v’nishma.
The luchos rishonos established our desire for Torah. The borken luchos represent the times when it is challenging to maintain the study of Torah. Nevertheless, our resolve of na’aseh v’nishma keeps us going; it keeps us returning to the Gemara. After the Holocaust, we never lost that ratzon the desire for Torah because it is deep in the neshama of every Yid.
Beni Bechori Yisrael HASHEM CALLED TO MOSHE 'ME'HAHAR mehahor' – from the mesiras nefesh of the Avos. It was in their zechus and because of the kochos, they instilled in us that we have na’aseh v’nishma. When it is an intrinsic part of who you are, no circumstances can destroy that ratzon. You cannot undo the DNA. Avadim can change allegiances, but a child always remains a child – beni bechcori Yisrael. When we said na’aseh v’nishma, we became beni bechori Yisrael.
Going back to yom hameyuchas, we were told to bring our sifrei yichus before kabbalas HaTorah. What was the significance of sifrei yichus that is was to be brought with us to kabbalas Hatorah? As we discussed before, the avos installed in us the Keser Neshamah, it is the fact that we are descendants of the avos that we will be mekable the Torah me'ahavah. Therefore, we brought before us the Sifrei Yichus.
Becoming Close To Hashem HASHEM ASKED ALL THE NATIONS IF THEY wanted the Torah. When He did so, He picked the most arduous mitzvah for that nation to see if they wanted it, and as a result, they rejected it. Why didn't Hashem do the same for klal Yisrael? The Chiddushei Harim answers that Hashem did test us. He gave us sheloshes yemei hagbalah – 3 days to hold ourselves back from going up the mountain. That is the hardest test for klal Yisrael – we were being asked to distance ourselves from kirvas Elokim - becoming close to Hashem. That is the essence of a Yid and that very intrinsic ratzon was being tested during those three days. As so, Hagbalah was the 'weakness' of Klal Yisrael, we were being tested, and we passed the test.
It says v’atem tihyu li mamleches kohanim. What is the importance of the word "LI"? The answer is, the way to entice klal Yisrael is to promise kirvas Elokim, that we will be His mamleches kohanim.
The Torah Is In Our Hearts, Its Our Life SHAVUOS IS A TIME OF BIKKURIM. WHAT IS THE connection between bikkurim and kabbalas HaTorah? The Ohr Hachaim explains that when a person starts to be makir tov for the gashmiyusdige chassadim in his life, he will be makir the true tov in his life – Ein Tov Ela Torah - The only good is torah.
Matan Torah was yom chasnuso, where there was a deep simchas libo. A Jew is brought ultimate happiness from Torah. Ein simcha ela Torah.
When saying Ahavah Rabbah, we say chemlah gedolah viyeseirah chamalta Aleinu. Where does the rachmanus come in? Torah is not something we need to live – it is our life. Ki heim chayeinu v’orech yameinu. We say in the nusach of the tefillah of Elokai Netzor: "pesach libi besorasecha". Why don't we ask Hashem to open our minds to Torah? After all, is not learning an intellectual action? The answer is if we do not have Torah, -sham tehei kevuraschem- A Yid is not alive without Torah, just like man is not alive without a heart. That is the great chessed that Hashem did to us – He gave us life.
The Celebration Of Who We Are WHY DO WOMEN SAY BIRCHAS HATORAH? THERE are several answers.one, The two crowns are na’aseh – we will learn so we know what to do and what we cant do, and nishma – we will learn for the sake of learning. Women have the mitzvah of na’aseh – they have to learn about the mitzvos they have to keep. Others answer, birchas HaTorah is birchas hashevach - a praise, and others say it is birchas hanehenin.
Torah is not just what we do – it is asher bachar banu; it is who we are. A ben Torah is someone who has the DNA of the Torah in him. On Shavuos, we celebrate not what we do but who we are. There are no specific mitzvos on Shavuos. Nore, is there a specific Halachah to learn on Shavuos. That is because it is not about what we do but who we are.
An Emmense Love Towards Hashem VAYAGEID MOSHE ES DIVREI HA’AM EL HASHEM. IT sounds like Moshe was the mediator between Hashem and klal Yisrael by kabbalas HaTorah. The Gemara Yerushalmi says that was not the case. Moshe brought the response of klal Yisrael through the Tefillos he prayed at the time.
The Sar Shalom explains that klal Yisrael showed such love to Hashem with na’aseh v’nishma, they were saying ‘we will do it even if we don’t hear it directly from You. Whatever it is, we’ll do it.’ Moshe was davening for Hashem to reciprocate that love – answer their request even before they make it.
By the churban, the nechamah was ‘anochi anochi hu manachemchem.’ Why does it say it twice? Hashem said Anochi twice – once after the first luchos and once after the second. No matter what we go through, the love is unchanged. Anochi Hashem elokecha was when everyone at matan Torah felt that Hashem had a direct kesher with his life. He was not a distant melech – Hashem has a connection on a personal level with every Yid.
Yom Kippur, The End Of Chet Haeigal YOM KIPPUR IS CALLED YEMEI HARACHAMIM veharatzon – it is when the ratzon of klal Yisrael comes out. All year-round, the Yetzer Hara tries to distort our retzonos. On Yom Kippur, when we do not engage in physical activities, the essence of a Yid comes through, and we show our ratzon for kirvas Elokim- becoming close to hashem. That is when the shivrei luchos ‘ended.’ That was when Hashem saw our real ratzon and was mochel us for the chet ha’Eigel.
That is the royalty of klal Yisrael, the keser, which represents our real ratzon.
STAYING INSPIRED FROM THE YOMTOV OF SHAVUOS
Maintain The Inspiration IN REALITY, STUDYING TORAH IS NOT EASY BUT very difficult. While studying Torah from an external appearance seems easy and can be inspirational, it is tough to sit through a Seder of learning. Nonetheless, once you overcome this difficulty of toiling in Torah, you experience true Simcha.
The Mishnah in Avos says: “כך היא דרכה של תורה, פת במלח תאכל ומים במשורה תשתה ...אשריך בעולם הזה” this is the ways of Torah: you will eat dry bread you... These things are difficult. However, the Mishnah finishes “אשריך בעולם הזה” You will be happy in this world.
The obvious question is raised, why does this bring happiness if this will be a difficult life? The answer is, despite being difficult, happiness is achieved once you overcome the hardships of toiling in Torah. Moreover, these difficulties need to be expected and foreseen to stay motivated. As we see, the Yidden were inspired and motivated for Matan Torah; however, three days later, they didn’t get up on time with an apparent lack of motivation. Chazal called the event “תינוק הבורח מבית הספר.” “Kitinak” means a child, and the reason Chazal uses the word Kitinak is to demonstrate the Yidden did not foresee past the motivation. As is the way of a child; a child gets excited, but the moment there is no longer excitement, the interest is over.
When The Yetzer Hara Bickers, Learn CHAZAL TELLS US, אם פגע בך מנוול זה משכהו לבית המדרש. Pagah means he came to you. However, it can also mean “it is in your way” as to challenge, constant bickering. This bickering is referred to as The Yetzer Horah constantly bothers us. The Yetzer Haroah is referred to as a מנוול - disgusting. A person who takes away from a poor man and does not derive any benefit from it, this person is called a מנוול. In his actions, The Yetzer Harah is stopping us from learning and at the same time derives no gain from it. As a result, The only solution is to go to the Beis Medrash and learn. That is the meaning “אם פגע בך מנוול זה משכהו לבית המדרש” when it the Yetzer Horah begins to bicker, you should go to the Beis Medrash-משכהו לבית המדרש, and as a result, the bickering will stop. Moreover, if you argue with the Yetzer Harah, it will continue to bother you.
Serve Hashem, You Will Be Happy NOW, SHAVUOT IS HERE, AND WE ARE EXCITED, but it won’t last. However, if this is foreseen and we are prepared, we will be able to sustain our motivation even after Shavuos. In this, the only way to continue this motivation is by learning.
In Tehillim, it states: “עבדו את ה' בשמחה”. This means to serve Hashem with joy. However, this can be explained differently. The word עבדו is from עבד. An עבד doesn’t question but does what he has to do. In this world, we are Avodim of HaShem, and we need to do without asking any questions, that is, to learn. As a result, we will be בשמחה - happy. That is what it meant when it says עבדו את ה' ,בשמחה.
Torah Brought Peace INTERESTINGLY, WE FIND MATAN TORAH WAS כאיש אחד בלב אחד. Before Matan Torah, the Yidגen were fighting. What happened that there was an abrupt change and they came together as one? People only fight when they are not happy, and when we don’t learn, we are not happy. Then, by Matan Torah, the Yidden received the Torah, became Happy, and in result, stopped fighting.
Torah Protects Outside Influence THE BIGGEST ARGUMENT THAT A PERSON HAS IS with his Yetzer Harah. When it says “פסקה זוהמתן” (the spiritual decay stopped) the Torah was given, first, then there was פסקה זוהמתן זוהמתן was created when the snake bit Chavah. The snake was an outside influence convincing Chavah and to distract her from her ways. Kabbalahs Hatorah stops all of this outer influence. On this Rav Chaim from Voloshin adds, when it starts from the outside, it eventually becomes from the inside where your mind begins to tell you what you need.
When a person learns Torah, he goes back to Gan Eden Mekedem.
Adam got a curse because he ate from the Etz Hadas בזיעת אפך תאכל לחם with the sweat of the brow you will eat. The people who sit and learn are exempt from this, as they don’t work for their food? One answer is that their learning is hard work. However, Tosfos says that Talmidai Chachomim go back to Gan Eden before they sin. Therefore, the curse does not apply to them. On the contrary, Rav Naftly Trop once stated, before he became a Rav his Chidushim came to him easy, however, once he became a Rav It had to be difficult Because of בזיעת אפך תאכל לחם
Rise Above And Sustain THE BOTTOM LINE IS: WE HAVE TO BE INSPIRED and learn, but we have to sustain our learning. We don’t want to have the mountain on top of our heads if we don’t learn קפל עליהם הר כגיגית. In the contrary, we want to go up on the mountain “מי יעלה בהר השם”, and we need "ומי יקום” to sustain. Possibly, this is why there are seven days after Shavuos of Melium. Being that there should be at least seven days to keep the Shavuos inspiration going.