וַיְדַבֵּר מֹשֶׁה כֵּן אֶל־בְּנֵי יִשְׂרָאֵל וְלֹא שָׁמְעוּ אֶל־ מֹשֶׁה מִקֹּצֶר רוּחַ וּמֵעֲבֹדָה קָשָׁה: (ו:ט)
And Moshe spoke accordingly to the Bnei Yisrael, but they did not listen to Moshe, because of shortness of breath and hard work. (6:9)
Rashi explains: But they did not listen to Moshe – they did not accept consolation.
The holy sefer Or HaChaim, explains why they did not listen to Moshe. His words are as follows: “Perhaps because they were not Bnei Torah, they did not listen. This is what is meant by ‘shortness of breath,’ for Torah broadens a person’s heart.”
From his words, we understand that at that time, Bnei Yisrael were immersed in the burdens of labor and bricks. As a result, they had no time to engage in Torah study. Since they were not Bnei Torah, their minds were not expansive enough to grasp the holiness emanating from Moshe’s words. As long as they did not see salvation manifest before them, they perceived his words as mere speech of an ordinary person, lacking the power to comfort them.
For Torah is what broadens a person‘s mind and enables him to attain spiritual understanding both in quantity and quality. Without it, a person lacks the discernment to differentiate between holiness and the mundane—between the speech of common people and the speech of Moses, through whom the Shechinah spoke.
As it is stated in the Gemara (Berachos 40a): ‘Rebbe Zeira, and some say Rebbe Chinena bar Papa, said: Come and see that the way of HaKadosh Baruch Hu, is not like that of flesh and blood. The way of flesh and blood is that an empty vessel can hold, but a full vessel cannot hold. But HaKadosh Baruch Hu is not so—one who is full [of Torah] can hold more, while one who is empty cannot hold at all, as it is stated (Shemos 15:26): ’ויאמר אם שמוע תשמע‘ - ‘If you surely listen’—if you listen, you will continue to listen, but if not, you will not listen. Another explanation: If you have listened to the old, you will listen to the new, but if your heart turns away, you will no longer listen.’ From this statement of the Gemara, we see that the more Torah a person absorbs, the more he recognizes words emanating from holiness. But one who is not a Torah scholar, even if he hears words from the mouth of a prophet, perceives them as the words of an ordinary person. Such was the state of Israel at that difficult moment when they received this message. Since they saw no immediate solution to their suffering, it seemed to them as though Moses had fabricated his words.
And if you ask: Surely HaKadosh Baruch Hu knew that Bnei Yisrael were in a lowly state and, as a result, would not heed Moshe‘s words and would not find comfort in them—if so, what benefit was there in bringing them this message at that time?
It can be said that this itself was what HaKadosh Baruch Hu desired—that it be recorded for generations to come, that the success of the Jewish people is dependent specifically on the study of Torah. For through it, they will attain the paths of life, both spiritually and materially. The holiness of Torah expands a person‘s understanding, and beyond its unique quality of multiplying and flourishing within a person’s soul, it also enlightens a person‘s eyes in all other matters. A generation that is not steeped in Torah loses even its material happiness. As we see in the generation of those who left Egypt: Since they were not Torah scholars, they failed to perceive the ruach hakodesh of Moshe Rabeinu. Had they been Bnei Torah, his words would have been like life-giving dew and cool water to a weary soul, and they would no longer have grieved over their miserable state.
But only because they were not Bnei Torah were they incapable of grasping the holy speech, and they continued to suffer from their misfortune. And indeed, the people of that generation were not to blame for their state, for they did not choose their circumstances of their own free will. Nevertheless, their condition serves as a testimony and a warning to those who slacken in their engagement with Torah study.
Come and see that even Chazal (Kiddushin 82b), testified that one who engages in Torah study is worthy, by its merit, to attain tranquility both materially and spiritually. Here are their words: “It was taught: Rebbe Shimon ben Elazar says: In all my days, I have never seen a deer as a harvester, a lion as a porter, or a fox as a shopkeeper, yet they sustain themselves without difficulty. And they were only created to serve me, while I was created to serve my Creator. If those who were only created to serve me sustain themselves without difficulty, then is it not right that I, who was created to serve my Creator, should also sustain myself without difficulty? Rather, I have worsened my deeds and thereby diminished my livelihood, as it is stated (Yirmeyah 5:25): ’עוונותיכם הטו‘ - ‘Your iniquities have turned these away.’”
From his words, you learn that, according to strict justice, Israel is not meant to endure material hardships. For since HaKadosh Baruch Hu has designated them for divine service [avodah], they should receive their sustenance from the highest table. And that very Torah, which teaches them spiritual paths of life, is what straightens their steps so that they do not falter—for holy wisdom guides its possessor even in his material affairs. And even if a person does not merit that the Torah itself will advise him on how to manage his affairs, he should believe that through the merit of his toil, HaKadosh Baruch Hu will provide for his needs. For this reason, Moshe was commanded by divine instruction to take a full omer of manna for safekeeping, as Rashi explains there (16:32) in the following words: “In the days of Yirmeyah, when Yiremeyah rebuked them, saying, ‘Why do you not engage in Torah study?’ they replied, ‘Shall we abandon our work and engage in Torah study? From where will we earn a livelihood?’ He brought out the jar of manna and said to them (Yirmeyah 2:31), ‘O generation, see the word of Hashem.’ It does not say ‘hear’ but ‘see’—with this, your ancestors were sustained. The Omnipresent has many agents to prepare sustenance for those who fear Him.”
And on this, Chazal said (Avos 3:5): “Anyone who accepts upon himself the yoke of Torah, they remove from him the yoke of government and the yoke of worldly toil.”
In the same vein, they also said (Bereishis Rabbah 13:7) regarding the posuk (Bereishis 2:5), ’ואדם אין לעבוד את האדמה‘ - ‘And there was no man to work the ground,’ in the following words: “Man was created only for toil; if he merits, he toils in Torah; if he does not merit, he toils in the land. Fortunate is the man who toils in Torah.”
HaRav HaTzaddik Rav Todros Tapilinsky once told me that his mother, who was a great and distinguished woman, used to say to her children during the early years of the State of Israel: “Know that a person must labor in this world. If you do not toil in Torah and in the service of Hashem, you will inevitably have to work in other forms of labor, and chas v’shalom, the government may have the ability to force you to join the army. Therefore,” she urged them, “strive to serve only Hashem through Torah and avodah. Then, besides the eternal reward, you will be protected from all the obstacles of this world.”
From all that has been said, we too must learn how fortunate is the one whose Torah is his occupation.
