A RADICAL INNOVATION IN TORAH

True progress is when the innovation of the student stems from his hidden abilities, powers he did not even know he possessed! * From Chapter Six of Rabbi Shloma Majeski’s Likkutei Mekoros (Underlined text is the compiler’s emphasis.)

Translated by Boruch Merkur

BROADER THAN THE EARTH IN MEASURE, WIDER THAN THE OCEAN

4. Every Jew has an obligation of “Lech – making progress” in Torah study, “to expand it” (Zohar II 12b), coming up with novel insights in Torah.

Irrespective of how much Torah a Jew has already learned, it is always possible to advance further in his studies. A Jew must [constantly] renew his dedication to Torah study, for Torah is infinite – “broader than the earth in measure, wider than the ocean.” In fact, being that Torah is the wisdom of the Alm-ghty, every aspect of Torah itself provides the capacity to “produce offspring,” resulting in further innovative thought, ad infinitum.

The degree of innovation and progress can vary widely. To begin with, there is the concept of relative, incremental, rededication to learning. But in this itself there are many degrees:

The lesson from “Lech lecha, etc. - Go for you…to the land that I shall show you,” is that one should not suffice with incremental progress and innovation; he should strive for a truly radical form of advancing, one that is exponential, infinite, completely departing from his previous condition and routine, even a holy routine. The person should even strive beyond the previous innovations he has made, surpassing his previous mindset and the like, to the point that he arrives at “the land that I shall show you,” revealing “you in your essence,” “your being and essence” – your entire capacity and potential, even your hidden potential. The same concept applies to the person’s kochos themselves. Namely, not only revealing the seven middos, the emotional faculties, and the aspect of the mind that has a connection to the middos, but the intellect itself [independent of its relationship to middos]. It is specifically this approach of radical progress that is described in the verse, “Go for you…to the land that I shall show you,” as follows:

Regular service of G-d entails utilizing one’s revealed faculties. There is, however, nothing particularly innovative about this manner of service. That is, the person already possesses these abilities and he is conscious of having them. It is, therefore, expected and self-evident that they must be harnessed to their full potential. Similarly with regard to the hidden faculties, albeit the hidden faculties that have some connection or predisposition to the notion of being revealed. Revealing these abilities is also not such a great innovation. True innovation is when one reveals in himself (“you in your essence”) hidden faculties, which are entirely unknown (even to the person himself), unfathomable capabilities, to the extent that the person marvels as to where they came from. And when one uses his hidden powers for innovating novel thought in Torah, that is the true “Go for you…to the land that I shall show you.”

ACCUMULATE MANY STUDENTS

And just as this is imperative with regard to one’s own Torah study, the same is true of the avoda of “accumulate many students,” including “gathering congregations on Shabbos to learn Torah.” This must be in a manner of true progress, in a manner of a true chiddush.

Now, it is readily understood and obvious that one must continually increase the number of students he teaches, as well as the caliber of his students, and not be satisfied with the students he teaches up until this point, even if he has already accumulated many of them. Nevertheless, whilst he has the capacity to reach out to another Jew, and yet another Jew, Jews of all backgrounds, to have them participate in a Torah class - he literally must do so, u’mai kamashma lan.

This is especially relevant as there are always new bar and bas mitzva young men and women upon whom one can influence to participate in Torah classes.

Similarly, there is a call to add in the quality of learning, with more understanding and comprehension, and more depth. In fact, the learning must be with a novel approach, and it should have the effect of making the student into a “talmid vasik,” proficient enough to innovate in Torah. These developments, however, are not a real achievement per se, for everyone has the obligation to “to expand it,” as above.

True progress is when the innovation of the student stems from his hidden abilities, powers he did not even know he possessed!

Obviously the litmus test for all this is not the person’s self-evaluation (because on account of the effort required to do another Mitzva, or on account of self-love, one can sometimes be mistaken in this determination). Rather, it is best assessed specifically by an unbiased third party.

Together with all of the above, there is an especial emphasis in the present generation:

As discussed earlier, in this generation in particular (the final generation of exile and the first generation of redemption), there is a pronounced emphasis on the avoda of “Go for you…to the land that I shall show you,” as well as the acquisition of all the ten [promised] lands. This concept must, therefore, first find expression in a similar form of avoda on the part of Jews. Namely, by adding in Torah study - not only by using the three aspect of the mind that have a connection to the middos, the emotional attributes, but also the higher faculties of the mind unto itself. This is accomplished in particular by adding in the study of the inner dimension of the Torah (including its explanation of the service of the mind), including matters pertaining to redemption and Moshiach Tzidkeinu.

(From the address of Shabbos Parshas Lech Lecha, 11 MarCheshvan 5752, Seifer HaSichos 5752, pg. 82-84)