Preface- More on why we are learning this sefer
We mentioned in the previous shiur that the style of the Rokeach is ‘cryptic’. Now that we have begun, you certainly see that is true. Many people are made nervous by that style of sefer. The brevity of expression and ambiguity allow for multiple interpretations. “You can say whatever you want”! That’s a valid concern when learning. But it also comes with a benefit.
There is an incredible amount of Torah knowledge available in today’s world. The sheer number of seforim being published today is simply mind-blowing. With a simple computer you can learn and search through tens of thousands of seforim. If that computer is connected to the internet, you have access to tens of thousands more, as well as a massive assortment of shiurim. The shiurim draw on even more seforim and cover every topic under the sun. But still, even with all that information, one element is lacking: the person. One of the ways that a shiur can change the listener and foster growth is when the Maggid Shiur reveals of himself. Not from his personal life or even his actions, but rather from the manner in which he reacts to the sefer, how he interacts with the Torah. This is the ‘human’ aspect of the shiur. Even when there is a Maggid shiur, if the Maggid shiur only relays information, without revealing of himself, the ‘human’ aspect is still lacking.
When the words of the Rokeach are ambiguous or vague, that forces the learner to become more involved. You have to learn this sefer with your Self. Similarly, the ‘human’ side of the shiur becomes more pronounced. The Maggid Shiur has to play a greater role. The learning and the shiur will have a different character, and we can gain from that too.
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אדר הכל אהבת השם
The beauty of all is the love of God. This is a tremendous irony. אהבה, love, means that you make the object of your love central. As long as I stand at the center, I cannot truly love another. When I love, I place something else at the center of my life, if only for a moment.
Beauty is perceived when the inner essence of an existence emerges. One would think that the beauty of the world, or of a person would be most intense when it or he stands at the center. That’s when it’s essence can flow forth in all its splendor. If you want to appreciate the beauty of a flower, you focus in on that flower, not on a different flower. Yet placing God at the center is the beauty of all. The beauty of the creation is most manifest when its Creator stands at the center.
למד נכון לב טוב
“נכון” means “supported”, as an object rests upon another for support: “וַיִּלְפֹּת שִׁמְשׁוֹן אֶת שְׁנֵי עַמּוּדֵי הַתָּוֶךְ אֲשֶׁר הַבַּיִת נָכוֹן עֲלֵיהֶם…” The foundation of “למד”- learning is “טוב לב”, a good heart. Other factors may be important: intellectual capabilities, dedication and the like, but a good heart is the foundation upon which the learning rests.
But what is a good heart? In what is it a heart “good”? A לב רע, a bad heart, is a heart which is completely occupied with the bottom line. What’s in it for me, what’s my gain? People today will argue with you that it’s impossible to do something for someone else. If a man does a favor, he must expect something in return. If he donates to charity, he wants honor and respect. If he makes an anonymous donation, he’s doing it for the good feeling. That’s a central tenant of darwinism and if that is all the heart sees, that is a “לב רע”. A good heart is open to being for others, to good.
This is an extension of what was said in the previous stanza. Beauty is when a person does not place himself in the center and proper learning is based on a heart which is open to others. The Torah will only enter a heart which is open, not one that is wrapped up in itself.
עטרת החכמה ענוה ויראה
The crown of wisdom is humility and awe. Rashi (Mishlei ch. 16) writes that חכמה, wisdom, is that which is learned from one’s Rebbi. The role of awe in wisdom we spoke about in the previous shiur. We approach the Torah with a realization that we are dealing with something that is above us. The Torah received from one’s teachers, particularly, has a special aura to it- it was received from a higher source of wisdom.
A crown is the attire through which the King’s royalty is presented in the world. He may be wearing a beautiful suit and fancy socks, but the crown is the purest show of royalty. Our wisdom- the Torah we received from our masters, is most appropriately presented in the world when we treat it with respect and awe. Not when we relate to our knowledge as being completely within our grasp.
How does humility function as the crown of wisdom? Let’s say a pearl of wisdom was imparted to you by a great man- what do you do with that? I’ll tell you what people like to do with such things- they use them to silence others. Imagine I am expressing an idea to a friend. My friend replies, “I have a tradition from my Rebbi, from his Rosh Yeshiva, from Rav Chaim Brisker not like your idea.” Now I am stuck. I can’t speak to his Rebbi- he’s not alive. I’m not comfortable arguing with Rav Chaim, and I also don’t know his reasoning. My friend has silenced me.
“ענוה”. Humility means that you believe that everyone you meet is better than you. That may not be the most fashionable description of humility, but that’s what the Ramban writes. Humility within the context of wisdom necessitates allowing the other person to speak. Even if I have something to share about that topic, I still let the other speak.
A person’s wisdom shines forth to others- like a crown, in his humility. When he leaves room for other people to think and express themselves, then his wisdom can affect and inspire others.
זיו התהילה זמר נעים
תהילה, praise, is a response to kindness from Hashem. When Hashem bestows a kindness upon us, we respond with praise; something from us which goes back to him. In order to praise Hashem, we don’t have to be elevated to a different sphere of existence. It should be natural and enjoyable for us in our current state. The זיו, the shining of the praise, is when it is like a good זמר, a good niggun. The singer feels comfortable with a good niggun and sings it readily and happily.
ראוי הברכה רבות חדוה
Fitting for a blessing is one with much joy. When praying, most people will focus on the areas in which they feel they or their lives are lacking. If they need health, they focus during רפאנו, if they are unsuccessful in learning, they focus during אתה חונן. In short, people ask for blessing in places where they are unhappy.
The Rokeach is providing us with an alternative approach: we ask for blessing in the area where we are full of joy. There is a logic in that: Blessing implies overflowing plenty. We can pray to Hashem: “You have bestowed so much upon me in this area, I am so happy. Will You bestow even more?” If we only pray in a place of lack, we are not really asking for Blessing, we are asking for pity.