1. The Central Themes of Parshat Va’etchanan
This week’s Torah and Tea focuses on Parshat Va’etchanan, which contains some of the most foundational passages in the Torah. Among them are the repetition of the Ten Commandments and the Shema Yisrael—“Hear O Israel,” which we recite twice daily. These verses are not only central to Jewish belief but also introduce key mitzvot, including the mitzvah of Torah study. Today, we will concentrate on the mitzvah of studying Torah, as discussed in Lekutei Sichos volume 19, Va’etchanan 1, and touch upon ideas from Va’etchanan 2 as well.
The Rebbe addresses a question raised by a teacher in a girls’ school: Should women and girls study Talmud? The Rebbe responded that while historically women were not always educated in Torah, today it is essential for women to learn all the basics of Torah and Chassidus. In an age where information is so accessible, it is crucial that we receive our perspective from Torah itself.
2. The Mitzvah of Torah Study: Source and Scope
The mitzvah of Torah study is derived from the verse in Shema Yisrael: V’shinantam l’vanecha v’dibarta bam—“You shall teach them diligently to your children and speak of them.” “Speak of them” refers to words of Torah, commanding us to study Torah at all times: whether sitting at home (v’shivtecha b’veisecha), traveling (v’lechtecha vaderech), lying down or rising up (uv’shochbecha uv’kumecha). This all-encompassing obligation highlights how much there is to learn—even just mastering “the basics” is a lifelong endeavor.
A unique aspect of this mitzvah is that it obligates a father to teach his minor child Torah. While minors are generally exempt from mitzvot, here the Torah explicitly commands parents to educate their children. Both Rambam (Maimonides) and the Alter Rebbe begin their laws of Torah study with this obligation. Why does the mitzvah emphasize teaching children? The Rebbe explains that this association teaches us something fundamental about our approach to learning.
3. The Distinction Between Torah Study and Other Mitzvot
Torah study differs from other mitzvot in that it primarily engages our intellect rather than our actions. Most mitzvot involve practical deeds—lighting candles, giving tzedakah, helping others—whereas studying Torah requires us to use our minds and reasoning abilities. This intellectual engagement can lead people to different conclusions or even mistakes because everyone thinks differently.
The Talmud teaches that before learning Torah, one must recite a blessing (bracha) acknowledging that Torah is divine wisdom beyond human intellect. We thank Hashem for giving us His Torah (asher bachar banu mikol ha’amim v’nasan lanu es Toraso). Failing to make this blessing reflects a lack of appreciation for the sanctity and divinity of Torah, which can lead to misinterpretation or distortion.
This humility is less necessary with other mitzvot because performing them already expresses submission to Hashem’s will. But with learning, there’s a risk of treating it as mere intellectual exercise rather than divine wisdom—hence the need for special preparation and mindset.
4. Intellectual Honesty and Humility in Learning
A major challenge in learning Torah is maintaining humility and intellectual honesty during debate or discussion. In yeshiva study, partners (a chavrusa) often argue points back and forth. Sometimes people become invested in being right rather than discovering truth; admitting mistakes can be difficult due to pride or fear of losing status.
This dynamic extends even to rabbis answering halachic questions—a rabbi may hesitate to admit an error out of embarrassment or concern for reputation. Yet true scholarship requires honesty: if you realize you made a mistake, you must acknowledge it openly regardless of what others may think.
The process begins before learning by making a blessing and approaching with humility—recognizing that Hashem’s wisdom surpasses ours. During study itself, one must remain open-minded enough to accept correction when proven wrong.
5. Lessons from Pirkei Avot: Childlike Approach and Respectful Debate
Pirkei Avot offers two Mishnas illustrating these themes:
- Mishna 20 (Chapter 4): Alisha ben Avuya says if you learn as a child (yeled) it’s like ink on fresh paper—clear and lasting; if you learn as an old person (zaken) it’s like ink on erased paper—less clear and harder to retain. On one level this encourages early learning, but deeper still: if you approach learning with childlike humility (regardless of age), your understanding will be fresh and lasting. If you approach as an experienced know-it-all (zaken ze shekanah chochmah—one who has acquired wisdom), your learning lacks clarity because arrogance blocks true absorption.
- Mishna 19 (Chapter 4): Shmuel HaKatan quotes Proverbs: “When your enemy falls do not rejoice.” Though originally about literal enemies, here it applies metaphorically within scholarly debate: when your opponent errs in halacha or argument, do not gloat over their mistake. True concern should be for clarifying halacha for Hashem’s sake—if you’re happy simply because you won an argument, your motives are misplaced.
This ethic extends even when there are multiple legitimate opinions in halacha (such as whether plastic dishes require immersion). Just because one view prevails doesn’t mean others are invalid or inferior—rather, practical halacha must follow one path but all sincere positions deserve respect.
6. Why Teaching Children Is Central: We Are All Children Before Hashem
The emphasis on teaching children reflects how we should all approach Torah—with humility and openness like a child encountering something new. No matter how learned we become, before Hashem’s infinite wisdom we remain like children just beginning their journey.
This attitude ensures ongoing growth and prevents arrogance from stifling our spiritual development or distorting our understanding of Torah.
7. The Mitzvah of Tefillin: Heart Before Mind
This parsha also contains the mitzvah of tefillin: “You shall bind them as a sign upon your hand… between your eyes.” Traditionally men perform this mitzvah daily (though some righteous women have done so historically). There are two tefillin: one worn on the hand near the heart (shel yad) symbolizing emotion, and one on the head (shel rosh) symbolizing intellect.
The order matters: first comes emotion (heart), then intellect (mind). This mirrors how Bnei Yisrael accepted the Torah at Sinai—naaseh v’nishma, “we will do [with love], then we will understand.” Serving Hashem begins with heartfelt devotion before intellectual comprehension.
The Talmud teaches that just as we put on tefillin in this order, so too does Hashem metaphorically put on tefillin—first heart then mind—demonstrating His love for those who serve Him simply with sincerity even before deep understanding.
8. The Baal Shem Tov’s Lesson: Valuing Simplicity Alongside Scholarship
The Baal Shem Tov emphasized that simple Jews who serve Hashem with pure love or awe are precious—sometimes even more so than great scholars who serve through intellect alone. He demonstrated this through stories such as his special sudah shlishit, where he revealed to his scholarly students how heartfelt prayers from simple folk reached higher than their own sophisticated discussions.
This teaching challenged those who valued only intellectual achievement by showing that every Jew—regardless of background or education—is beloved by Hashem when they serve sincerely according to their capacity.
The lesson extends beyond scholarship: never look down on those less learned or privileged than yourself; appreciate your opportunities without arrogance or condescension toward others whose circumstances differed through no fault of their own.
This concludes today’s class—may we all approach both learning and service with humility, sincerity, and respect for every Jew’s unique contribution before Hashem.