"תורה בדברי לעסוק וצונו במצותיו קדשנו אשר"
Why do we use the language "la’asok bedivrei Torah" and not "lilmod divrei Torah"?
The Ta"z (46 1) explains that when it was instituted to recite "la’asok," Chazal wanted to emphasize that the way to acquire Torah is by engaging in it with toil and effort, not learning with pleasure, as Chazal say (Brachos 63b): "Torah is only fulfilled with one who puts himself to death for it."
However, the Mahara"l Tzintz explained that we say "la’asok" to include those who support the ones who learn Torah, because they are also engaged in fulfilling the Torah in Am Yisrael, even though they are not able to learn themselves. (Shiyurei Kometz Haminchah Drush 4)
The Mishnah Halachos further explains (Shu"t, Vol. VI 13): An integral part of the engagement in Torah is that his behavior in all that he does should be according to Torah. Therefore, we say "la’asok" because aside for engaging in learning itself, it also applies to everything we engage in, that we do it according to Torah.
Engaging in ‘Divrei Torah’
Chazal offer a few explanations for why this brachah was formulated with the words "la’asok bedivrei Torah" and not "la’asok beTorah."
Rav Y. Ben Yakar explained that the term "divrei" includes Torah Sheba’al Peh, which is called "devarim sheba’al peh" (see Gittin 60b), that we are including in this brachah (Peirush Hatefillos Vehabrachos p. 22)
The Chayei Adam explained: Because the Shulchan Aruch rules (Orach Chaim 47 4) that thinking about divrei Torah is permitted even before saying Birchas HaTorah, therefore it was established to say "la’asok bedivrei Torah." Until now, we were only allowed to think about Torah and saying the brachah permits us to also speak those words of Torah. (Nishmas Adam I, 9 4)
Harav Tzadok Hakohein of Lublin explained: "Torah" is from the term of moreh derech, showing the way, because the Torah protects the one who learns by making sure he follows a good path and does not stumble in sin (Nazir 21a). But this protection is only merited by one who learns Torah lishmah. As such, one who learns not lishmah is not considered to be an "osek baTorah," because his learning does not guide him on the right path to take. In contrast, engaging in "divrei Torah," also includes what he learns that is not lishmah, because the term "divrei Torah" includes the learning (פטטיא דאורייתא see Yerushalmi Brachos 9 5), that is learning that is not lishmah. Therefore, we say "La’asok bedivrei Torah" because who will guarantee that indeed we will merit to learn Torah lishmah (Tzidkas Hatzaddik 59)?
Rejoice in Our Friend’s Torah
Harav Yosef Nechemiah Kornitzer, the Rav of Krakow, explained: These words contain the request that both the divrei Torah that emerge from our mouths and those that emerge from the mouths of all of Bais Yisrael should be sweet for us, and we should not be like those who are stingy and only like those divrei Torah that they themselves utter. (Chiddushei Rabbeinu Yosef Nechemiah, Vayeitzei)
Chosen by Force
Maseches Avodah Zarah (2b) teaches that before HaKadosh Baruch Hu gave the Torah to Am Yisrael, He went around to all the nations, and only after they all refused to accept it, did He give it to Am Yisrael. In light of this, the words "asher bachar banu mikol ha’amim venasan lanu es Toraso" is rather puzzling. Wasn’t the Torah only given to us after no other nation agreed to accept it?
The Maharsha explained: Later in the Gemara there, it says that HaKadosh Baruch Hu held Har Sinai over their heads to force them to accept the Torah. So we find that while the other nations were able to refuse the Torah, He chose us because He forced us to accept it.
Harav Yehonasan Eibshitz further explained: The nations of the world are subject to nature and mazel, and therefore, even though they were offered the Torah, they did not have the ability to accept it, because it contravenes their nature and their mazel. But Hashem chose Am Yisrael and by doing so, elevated them above mazel, and that is how they were prepared to accept the Torah.
Maharsha Vol. I, Beitzah 25b; Ye’aros Dvash Vol. I Drush 8
Birchas HaTorah
Arouse the Merit of ‘Amen’ In the Morning
Why was this brachah instituted with the term "tze’etzaeinu" and not "zareinu", the term that is usually used?
The Chasam Sofer explained that we mention specifically "tze’etzaeinu" because the letters צא appear in it twice, and they are numerically equivalent to the two Holy Names of Havay-ah and Adnus. This is an allusion to the strengthening of the koach hakedushah that will be doubled l’asid lavo. (Drashos Chasam Sofer, Vol. I, p. 110)
Harav David Chai Abuchatzeira, shlita, further explained: the letters צא are numerically equivalent to אמן. Therefore, we say the word "tze’etzaeinu" several times in this brachah in order to arouse the merit of answering amen right upon rising in the morning. (Bnei Emunim p. 88)
