Bitul: The Key to Sensing the G-dliness Within Torah
The Torah contains profound, intellectually stimulating teachings. (In fact, since it is divine wisdom, it is the most sublime and advanced wisdom of all, completely superior and in another all league from all worldly wisdoms.)
As with any form of knowledge, studying Torah requires a dedicated effort to thoroughly understand all the technical details of the material being learned.
Although this effort is essential, the main intention behind this effort study should be to subordinate one’s heart and mind to the Torah and to the Giver of the Torah, Hashem.[1]
This feeling of humility and submission makes one a vessel for the holiness of the Torah.
Then, although the Torah vests itself in human intellect, and so the person understands Torah teachings with his mind, at the same time, the mind also senses that the Torah is Hashem’s wisdom and will. What’s more, he merits that the G-dliness found within the Torah shines for him.
Moreover, with this humble approach, every matter of Jewish law or Talmudic discussion that the person studies engraves in his heart and mind that this is the proper understanding of the word of Hashem.
Likewise, this bitul during Torah study will influence and refine the person’s emotions while he studies Torah.
Since he is sensitive to the fact that the Torah is a revelation of G-dliness, he is very aware that every opportunity to study Torah means that Hashem has drawn Himself close to that person. Therefore, he will feel overjoyed at the privilege of studying the wisdom of Hashem.
Likewise, the act of learning Torah with this intention will lead one to feel awed and humbled, knowing his own lowly spiritual level, more deeply sensing that he lacks true fear of Hashem.
He will feel two opposite feelings simultaneously: Pleasure from drawing closer to Hashem and bitterness over his distance from Hashem.
Arrogance Prevents Sensing the Torah’s Divinity
If, however, he approaches Torah study with arrogance, the light of Torah will not shine in him.
About this, the Talmud says:[2] “Rava said: ‘It is not in heaven’[3] means that Torah is not to be found in someone who raises his mind over it, like the heavens.” This refers to someone who gives his own arrogant interpretations in Torah according to the way he wants to understand it, because he considers himself above Torah, just as the heavens are above the earth.
Of course, as part of the mitzvah of Torah study, one must strive to understand the Torah topics one studies, and this may involve offering explanations in order to resolve apparent difficulties. However, one should offer such explanations with humility, fully ready to discard them if they are shown to be incorrect. He should be motivated by a sincere desire to grasp the truth of Torah even if it may not fit with his current understanding. He should certainly not be proposing forced explanations to make the words of Torah conform with his intellectual preferences.
The Talmud continues: “Nor is it to be found in someone who expands his mind over it, like the sea.” This refers to someone who arrogantly declares that a particular Torah teaching makes sense to him, so he likes it, but another one he finds intellectually unappealing, so he doesn’t care for it. Just as the sea is wide, representing arrogance, so does he arrogantly distinguish between teachings.[4]
The Talmud concludes: “Rabbi Yochanan said: ‘It is not in heaven’ means that Torah is not to be found in the haughty.”
In summary, the key to feeling in one’s soul that the Torah is Hashem’s wisdom and will is bitul, “self-nullification”—nullifying oneself to Hashem completely. This means setting aside one’s ego, one’s own understanding and desires, and submitting to the divine wisdom of Torah.
Based on the Previous Rebbe’s Sefer Hamaamarim 5692, p. 186.
[1] See Bach on Tur, Orach Chaim 47, s.v. Umah shakasav she’amar.
[2] Eruvin 55a.
[3] Devarim 30:12.
[4] This teaching is almost identical to the teaching of Rabbi Acha bar Chanina in Eruvin 64a: “Anyone who says: ‘This [rabbinic] teaching is pleasant, but this one is not pleasant,’ loses the fortune of Torah.”