Truly Listening

At Marah, Moses sweetened the bitter waters so the people would have water to drink. Then he admonished them that they should listen carefully — "shamo'a tishma" — to God's voice (Ex. 15:26).

Why is the verb 'to listen' repeated? In Biblical Hebrew, emphasis is given to a verb by preceding its conjugated form with its infinitive absolute. Thus, "shamo'a tishma" means 'you will listen carefully.' The Talmud, however, often infers additional meanings from this grammatical repetition. In this case, the Sages taught an important lesson about learning Torah:

"If shamo'a — if you listen to the old — then tishma — you will merit listening to the new. But if you turn away (from the old), you will no longer hear." (Berachot 40a)

This statement needs clarification. What is meant by 'old' and 'new'? What special promise is hinted in the doubled verb, "shamo'a tishma"?

Love of Torah

There are two reasons why people are drawn to study Torah. The first motivation is the natural desire to satisfy one's intellectual curiosity, just as with any other area of study.

However, the proper motivation is a love for Torah based on awareness of Torah's intrinsic value. This is called Torah lishmah — the study of Torah for its own sake.

Torah lishmah means that one is aware of the holiness inherent in the very act of studying Torah. This level of Torah study requires one to see the universal light that permeates each and every detail of Torah, and recognize the Torah's power to elevate the individual and the entire world with the light of Divine morality. As Rav Kook wrote in Orot HaTorah 2:2, one should sense

"The Godly soul to be found within the ensemble of the Torah's details, perfecting the universe — in life, in the material and spiritual realms, for the community and the individual."

Reviewing the Old

When is the difference in motivation for Torah study most pronounced? The true test comes with regard to 'the old' — when one reviews material already learned.

If our principle motive is merely intellectual curiosity, then such study will be unappealing and even burdensome. Why should we find reviewing old material to be interesting? If, however, we are studying the Torah for its true inner value, as a revelation of God's blueprint for perfecting the world, then the newness of the material is not important. The value of Torah study comes from the very act of assimilating this Divine revelation, in uniting our thoughts with the holy concepts revealed in the Torah.

One who studies Torah lishmah internalizes its teachings. Thus, the Sages taught, one 'possesses' the Torah he has studied, for it has become a part of him (see Kiddushin 32b). With this level of identification with the Torah and its teachings, "he will hear the new" — he will be able to hear original Torah thoughts from within himself.

Second-century scholar Rabbi Meir expressed this idea in Avot 6:1:

"All who engage in Torah study for its own sake merit many things ... The secrets of Torah are revealed to them. They become like a spring that flows with ever-increasing strength and a stream that never ceases."

The student who studies Torah lishmah becomes a fountain of creativity, contributing his own innovative explanations and insights. When the Sages taught that this person "will merit hearing the new," this 'new' isn't just new to him, but new to the entire world.

One who is disinterested in previously learned material, on the other hand, is demonstrating that his real motivation is only intellectual curiosity. This person, the Sages warned, "will no longer hear." Even new ideas will no longer be of interest to him. Such an insensitive soul will not merit even the normal measure of curiosity with regard to the Torah's wisdom.

(Adapted from Ein Eyah vol. II, p. 185)

Copyright © 2006 by Chanan Morrison