Rav Yeruchem Olshin shlita on Parshas Ki Saytzai and Yiras Hashem

reformulated by Rabbi Yair Hoffman

At the end of this week’s parsha the Torah tells us of the mitzvah to remember Milchemes Amalek. “Zachor es asher asah lecha Amalek baderech mimitzrayim asher karcha baderech vayezanev becha kol hanechashalim achareicha v’atah ayeif v’yagei’a v’lo yarei Elokim.” In explaining the words, “v’lo yarei Elokim,” Rashi writes, “v’lo yarei Amalek Elokim meihara lach” – Amalek did not fear Hashem (as to refrain) from doing bad to you. With these words Rashi is telling us that as opposed to the previous words, “v’atah ayeif v’yagei’a” – and you were tired and weary – which refer to Klal Yisrael, the words, “v’lo yarei Elokim,” refer back to Amalek. It is they that were, “lo yarei Elokim.”

The reason why Amalek was, “asher karcha baderech” – the reason why they so brazenly attacked – was because they were, “lo yarei Elokim.” They had no fear of Hashem and they were, therefore, not afraid to attack Klal Yisrael.

The Chizkuni’s Alternative Interpretation

However, the Chizkuni learns that much like the words, “v’atah ayeif v’yagei’a,” which refer to Klal Yisrael, so do the words, “v’lo yarei Elokim.” Don’t be surprised that Amalek attacked, the Torah is telling us, because you were, “ayeif v’yagei’a” – tired and weary – from the difficulties of your journey, and you were, “lo yarei Elokim.” You were lacking in your yiras shamayim.

The Mechilta’s Teaching

In fact, says the Chizkuni, this peshat in the pasuk can be found in the Mechilta as well. “V’lo yarei Elokim,” says the Mechilta, refers to Klal Yisrael. They were lacking in their yiras shamayim. In fact, adds the Mechilta, had you been yarei Elokim – had you exhibited yiras shamayim – then, “lo yachol lach.” Amalek would have had no power over you – no ability to attack you. This same peshat can be found in the Da’as Ba’alei HaTosafos Zekeinim.

An Apparent Contradiction with the Gemara

However, this peshat seems to contradict the well-known Gemara in Sanhedrin 106. It is there that the Gemara quotes the pasuk in Beshalach that describes the actual milchama with Amalek. It begins with the words, “Vayavo Amalek vayilachem im Yisrael biRefidim” – Amalek came and they fought with Yisrael in Refidim. In explaining the word, “Refidim,” the Gemara says, “sherafu es atzman midivrei Torah.” Rashi explains, “klomar mipnei sherafu yadayim min haTorah, lfikach ba aleihem Amalek” – Because they relaxed their hands (their grip) on Torah, that is why Amalek came. In truth, the Midrash Tanchuma says this as well. With the word, “Refidim,” says the Midrash, the Torah is teaching us, “sherafu yadeihem min haTorah v’lfikach ba aleihem Amalek.” From the words of the Mechilta it is clear that it was Klal Yisrael’s weakness in learning that caused Amalek to come. How does that not contradict the Mechilta that says that what caused Amalek to come was the fact that Klal Yisrael was, “lo yarei Elokim” – that they were lacking yiras shamayim?

The Mechilta’s Internal Contradiction

In fact, if you look closely at the words of the Mechilta you will notice that shortly after saying that, as the pasuk says, what caused Amalek to come was the fact that Klal Yisrael was, “lo yarei Elokim,” it says that the word, “Refidim,” refers to the fact that, “rafu Yisrael yadeihem midivrei Torah.” It was for that reason, says the Mechilta, that, “ba sonei aleichem” – that the enemy attacked them. Wouldn’t that seem to be a stirah within the words of the Mechilta itself?

The Central Question

Was the cause of milchamas Amalek Klal Yisrael’s lack of yiras shamayim? Or was it their weakness in limud Torah?

The Gemara in Shabbos – Torah’s Relationship to Yirah

The answer to this question lies, perhaps, in the Gemara in Shabbos 31a. The pasuk says in Yeshayahu 33, “V’hayah emunas iteicha chosein yeshuos chachma v’da’as yiras Hashem hi otzaro.” The Gemara explains that “emunas” refers to seder Zeraim. “Iteicha” refers to seder Moed. “Chosein” is seder Nashim. “Yeshuos” is seder Nezikin. “Chachma” is seder Kodashim. “Da’as” is seder Taharos. These six words allude to the shisha sidrei Mishna. However, continues the Gemara, the navi then concludes, “yiras Hashem hi otzaro.” With those words he teaches us, “Im yeiras Hashem hi otzaro – in, im lo – lo.” Only with yiras shamayim can you acquire Torah. It is yiras shamayim that serves as the otzar – the storage house – for the Torah that one learns.

Rav Chaim Volozhiner’s Explanation

This concept that yiras shamayim is the otzar of Torah is explained by Rav Chaim Volozhiner, both in his Sefer Nefesh HaChaim (Sha’ar 4, Perek 4-8) as well as in his Sefer Ruach Chaim (1,1). The Mishna in Avos 3 tells us, “Kol sheyiraso kodemim l’chachmaso, chachmaso miskayemes.” With these words, says the Nefesh HaChaim, the Tanna teaches us that, “yiras Hashem t’chila hi ikar hakiyum shel chachmas haTorah” – that beginning by acquiring yiras shamayim is the most crucial element of the kiyum of one’s chachmas haTorah. It is to this idea, he says, that the abovementioned Gemara in Shabbos refers when telling us that after mentioning all shisha sidrei Mishna – the entire Shas – the navi then says, “yiras Hashem hi otzaro.” With these words the navi is comparing the Torah that we learn to an abundance of grain and our yiras shamayim to the otzar – the treasure house – the storage house – in which that grain is protected and stored.

Yirah as the Storage House for Torah

Because yiras Hashem, explains the Nefesh HaChaim, is the “otzar l’chachmas haTorah hakedosha she’al yedah tiskayeim eitzel ha’adam.” It is the storage house in which the Torah hakedosha is stored. It is only because of that storage house that our Torah can be preserved. However, if one doesn’t first prepare that otzar of yiras shamayim, then all the grain – all the Torah – that he acquires will be left strewn across the field, bound to be trampled by every ox and donkey that passes. That grain – that Torah – will never survive.

The Fence for Torah

In fact, adds Rav Chaim Volozhiner in Ruach Chaim, that is what the Mishna in Avos 1 refers to when it then says, “v’asu syag laTorah” – make a fence for the Torah. That syag – that fence – is yirah. Because yiras shamayim is the “otzar hagoder v’shomer haTorah.” It is the storage house that surrounds and protects the Torah that we learn.

The Size of the Storage House Determines the Amount

In fact, he continues in Nefesh HaChaim, “v’lfi erech godol otzar hayirah asher heichin lo ha’adam, kein al zeh ha’erech yuchal likneis v’lehishamir v’lehiskayeim b’socho tevuos haTorah k’fi asher yachzik otzaro.” The “tevuos haTorah” that one can acquire and protect is directly dependent on the size of the otzar hayirah that he prepares. The amount of Torah that he can store and protect is only as great as the size of the otzar of yirah that he prepares.

The Parable of the Father Dividing Grain

This idea, he says, can be explained with a mashal to a father who is dividing his grain among his children. Obviously, he will only give each child the amount of grain that his personal storage house can hold. The last thing he wants is for his grain to be left out in the field and go to waste. So, even if the father would very much want to give a particular child more grain, if that child doesn’t have a storage house large enough to hold more grain the father simply can’t give it to him.

Hashem’s Hand is Always Open

So, too, says Rav Chaim Volozhiner, Hashem’s hand is always open wide to shower each and every Yid with an abundance of chachma and binah yeseirah – with a shefa of Torah. However, the amount that every Yid ultimately receives is dependent on the size of the otzar of yirah that he prepares in advance. If he builds and creates a large otzar of yiras Hashem tehorah, then Hashem will shower him with an abundance of chachma and tevunah. If, however, he fails to create even a small otzar of yiras shamayim – if he is completely lacking in his yiras shamayim – then he will not be given any chachmas haTorah at all. Because that chachma will have nowhere to be stored and protected. It will not survive.

Torah is Given by Hashem

Torah is not something that we take on our own. Rather, “ki Hashem yitein chachma mipiv da’as u’sevunah.” It is Hashem that grants us the Torah to which we are zocheh. He is that father that is dividing the grain among his children. However, just like that father only gives each child the volume of grain that his storage house can hold, so, too, does Hashem only give every Yid the volume of Torah that his otzar of yiras shamayim can hold. The bigger the otzar, the more Torah he gets. Because in that way Hashem can be sure that the Torah will be protected and not ruined. Without an otzar, the Torah has no chance to survive.

Understanding “Hashem Gives Wisdom to the Wise”

As we’ve mentioned in the past, the pasuk says, “yahav chachma l’chachemin.” Hashem gives chachma to chachamim. How, asks Rav Chaim Volozhiner, does one understand this pasuk? If Hashem only gives chachma to chachamim, how, then, does one become a chacham to begin with?

Rather, he explains, “chachemin,” refers to those who possess yiras shamayim. Because “reishis chachma yiras Hashem.” Only if we acquire yiras shamayim will we be granted chachmas haTorah.

Taking Breaks to Strengthen Yirah

In fact, in Perek 7 the Nefesh HaChaim writes that one is allowed to take a short pause from his learning to contemplate and strengthen his level of yiras shamayim and ensure that the fire of yiras shamayim that he kindled before he began learning maintains its strength! He is allowed to mix into his learning lessons and chizuk in yiras shamayim. Because only then can his Torah survive.

Resolving the Original Question

With this we can easily answer the stirah with which we began. If, as the pasuk says, what caused Amalek to attack was, “lo yarei Elokim” – our lack of yiras shamayim – why, then, do Chazal tell us that what caused Amalek to attack was the fact that, “rafu yadeihem midivrei Torah” – that they were lax in their limud Torah?

The Two Reasons Are Actually One

However, we now understand that these two reasons are, in fact, one and the same. Yes, the ultimate reason why Amalek came was because, “rafu yadeihem min haTorah” – their laxness in learning. However, with the words, “lo yarei Elokim,” the Torah is telling us what caused Klal Yisrael to be, “rafu yadeihem min haTorah.” It was their lack of yiras shamayim that caused them to be lax in their limud Torah. Because, as we’ve explained, the amount of Torah that we are able to acquire is directly dependent on the amount of yiras shamayim that we have. It is our yiras shamayim that serves as the otzar – as the storage house – in which our Torah is stored. Therefore, if chas v’shalom we lose our yiras shamayim, or even part of our yiras shamayim, then we lose our Torah as well. Because without that storage house our Torah is left unprotected. It is slowly but surely ruined. When Klal Yisrael fell so low in their yiras shamayim, to the extent that the Torah describes them as, “lo yarei Elokim,” they immediately fell to a madreigah of, “rafu yadeihem min haTorah.” In fact, perhaps that lack of yiras shamayim was a very crucial part of their laxness in learning. Because without that yiras shamayim they simply couldn’t be zocheh to learn and be koneh the Torah. It was because of this that, “vayavo Amalek vayilachem im Yisrael biRefidim” – that Amalek came and attacked.

A Similar Question Resolved by Rav Chaim Volozhiner

In fact, in Perek 5 of Nefesh HaChaim, Rav Chaim Volozhiner himself uses this idea to answer a similar stirah. The Gemara in Berachos 8 tells us, “miyom shecharav Beis haMikdash ein lo laHakadosh Baruch Hu ela arba amos shel halacha bilvad.” Yet in Berachos 33 the Gemara tells us, “ein lo laHakadosh Baruch Hu b’veis ginzav ela otzar shel yiras shamayim bilvad.” How, he asks, does one reconcile these two ideas?

The Treasury of Yirah Protects the Four Amos of Halacha

However, we now understand that it is all, in fact, one idea. Only because there is an otzar of yiras shamayim, can there be arba amos shel halacha. It is that otzar of yiras shamayim that protects and preserves the arba amos shel halacha. It was, therefore, only because Klal Yisrael was, “lo yarei Elokim” – only because they were lacking in their yiras shamayim – that they fell to a level of “rafu yadeihem min haTorah.” That is why Amalek attacked.

The Practical Application for Elul

With this in mind we must constantly remind ourselves how crucial it is for us to constantly strengthen ourselves in yiras shamayim. Because the very survival of our Torah is dependent on our yiras shamayim. What more appropriate time than Elul to remind ourselves that the amount of Torah that we are granted is directly dependent on the size of the otzar of yirah that we work to build. Let us remind ourselves that Hashem’s hands are wide opened. He’s waiting to shower us with an abundance of chachmas haTorah. However, the amount that we ultimately receive is dependent on the size of the otzar of yirah that we create for ourselves. So, yes, we must constantly be strengthening our yiras shamayim. Because aside from being one of the shesh mitzvos temidiyos, yiras shamayim is where we store, protect, and preserve the Torah that we learn. It is the only storage house in which we can be sure that our Torah will be properly protected and will forever survive. In fact, only if we have that otzar will we be given the Torah to begin with. It is, therefore, understood that if we are lax in our yiras shamayim, we will ultimately be lax in our Torah as well. That is what gives the enemy the opportunity to attack.

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