Torah as Melachah (Craft)
Originally posted in July of 2012. Click here for a printer-friendly version of this blog post.
Torah as Melachah (Craft)
Every communal korban minchah (flour-offering) must be brought in the form of matzah (unleavened bread). There is only one exception to this rule: the shtei ha'lechem (Two Loaves) on the Chag ha'Shavuos, which consists of two loaves of lechem chamtetz (leavened bread). What is the reason for this anomaly?
The Ralbag's answer (see Vayikra 23) sheds light on the nature of entire Torah-regimen:
The Torah commands us on the Chag ha’Shavuos to bring a minchah-offering of chametz. The idea is as follows: the Chag ha’Shavuos is – as we explained in Parshas Yisro – a commemoration of Matan Torah (the giving of the Torah), which is a wondrous expression of Hashem’s kindness to us, in that He brought us close to His service and caused us to inherit eternal life. In addition to this, there are material goods which emanate from Torah, such as the inheritance of the Land and the material goods which are bestowed upon us through hashgachah pratis (divine providence).
Before man’s actions and concepts are perfected through the Torah-regimen, his actions and concepts are deficient – just like matzah-bread, which lacks the perfection of leavening. But afterwards, man’s actions and concepts become perfected, like chametz-bread, which has the greatest degree of perfection.
For this reason, Hashem commanded us to eat matzah with the meat of the pesach-offering, and He commanded us to bring a minchah-offering of chametz on the day of Matan Torah. In order to firmly establish this intention in us, the Torah singled out the minchah-offering of the Chag ha’Shavuos to be chametz, in contrast to other minchah-offerings, in order to open our eyes to understand the truth of this intention.
This serves the additional purpose of elucidating the essence and character of the Torah. The Torah is not in the class of "natural phenomena," but rather, it perfects us – in the same manner that many of the melachos ("crafts" or "arts") assist nature and perfect it (e.g. agriculture and other such arts). The same is true with Torah: man’s natural capacity to acquire human perfections is actualized through the Torah-regimen by those who practice it in a perfect manner. Moreover, just as the melachos which perfect nature are enacted by free choice, the same is true with the Torah-regimen.
For these reasons, the perfection attained by means of Torah is compared to the perfection attained by means of melachah, as alluded to by the fact that the minchah-offering on the day of Matan Torah must be made from chametz-bread.
In order to better understand and appreciate the full import of the Ralbag's explanation, it would behoove us to review the Ralbag's definition of Torah, as expressed in the first paragraph of his introduction to Torah:
Blessed and exalted be the Rock, Who, with His Understanding, His Wisdom, and His Knowledge, gives existence to all existing things – the existence of which manifests a chochmah (wisdom) and chaninah (beneficence) that none but He can completely apprehend. Praised be the Creator, Who, out of His desire to benefit these existences and to bring them from deficient existence to complete existence, directed His hashgachah (providence) upon these lowly existences, developing them stage by stage until He reached the existence of man. In addition to directing His hashgachah on man’s existence in the wondrous design of his anatomy, his abilities, and the faculties by which his [physical] existence is preserved, He did not refrain from directing His hashgachah on man by guiding him on the path to true perfection – man’s ultimate state of existence, for the sake of which this lowly material existence was endowed with tzurah (design) to the extent that it is. He did this by giving us the divine Torah, which is a nimus (regimen) that brings those who practice it properly to the true success.
The Ralbag views Torah as a stage in the unfolding of the same hashgachah that brought all other existences from the state of deficient (potential) existence to complete (actual) existence. He even goes so far as to compare the Torah-regimen to the biological processes which govern our physical existence and development. Just as Hashem created the systems of biological laws which enable us to sustain our physical bodies, so too, He created the system of Torah laws which bring us to "complete existence," "true perfection," and "true success" - namely, perfection as a tzelem Elokim. But unlike the natural laws which govern our physical development, the laws of the Torah must be enacted through knowledge and free choice. This is where the mashal of melachah comes into the picture.
According to the Ralbag, the Torah is designed to bring about human perfection in the same manner as the other forms of melachah - specifically, those melachos which "assist nature and perfect it." Fruits, vegetables, and grains occur in nature and grow without human intervention. The job of the farmer is to cooperate with the processes of nature and to facilitate the emergence of its products in a more perfected and complete manner. Likewise, Hashem designed the human body with the capacity to heal itself. The job of the doctor is to assist the body to heal itself with maximal efficiency.
The same is true in the case of Torah. Man is capable of perfecting himself without Torah. It is even possible for human beings to reach great heights of perfection without Torah, as we see in the cases of Avraham, Yitzchak, Yaakov, Moshe, Aharon, Miriam, and a small number of others. That small number testifies to the extreme difficulty of reaching perfection without Torah, which is why (or one of the reasons why) Hashem gave the Torah to us and obligated us to keep it. Without Torah, we really wouldn't stand a chance.
There are many tremendous implications of the Ralbag's statement that the Torah "is not in the class of natural phenomena, but rather, it perfects us – in the same manner that many of the melachos assist nature and perfect it," but in this post, I'd only like to focus on one of those implications: the need for excellence in Torah-craftsmanship.
The laws of Torah are not like the laws which govern the development of an embryo or the growth of a plant. In contrast to the laws of nature, which produce results consistently and "automatically" (not in the sense that they operate independently of Hashem, but in the sense that their operation is not contingent on the application of human skill and human judgment), the Torah-regimen varies widely in its "products" and its rate of success. In some cases, the Torah-regimen will produce Rebbi Akivas, Rambams, and Rav Soloveitchiks. In other cases, the Torah will produce amei ha'aretz (ignoramuses) and "stam baalei batim" ("ordinary laymen"). And in other cases, the Torah will - in spite of itself - yield Korachs, Yeravam ben Navats, and other reshaim (wicked people).
Why does the Torah produce such a variety of results? There are many reasons, no doubt. But to a large extent, the results of the Torah-regimen are dependent on the level of "craftsmanship" of the Torah practitioner. The Ralbag acknowledges this by explicitly qualifying his statements about the perfection achieved through Torah. In both of the aforementioned excerpts, the Ralbag says that the Torah achieves its purpose only for those "who practice it properly" or "those who practice it in a perfect manner." Yes, it is true that some people are more likely to "succeed" in Torah than others, whether by virtue of their innate dispositions, their upbringing, or their environmental circumstances - but most of those factors are largely outside of our control. What we can control and work on is developing our own proficiency in "Torah-craftsmanship" - or, if you prefer, "the skilled practice of the Torah-regimen."
There are many ways to view Torah. Chazal, themselves, compared Torah to many different things: water, wine, fire, etc. It would be a mistake to assume that these analogies were intended as absolute definitions. Rather, each analogy illuminates different dimensions of the infinitely deep and multifaceted Torah-regimen. I think that the Ralbag's comparison of Torah to melachah should be taken in that spirit. Personally I have found that the Ralbag's comparison of the Torah-regimen to craft has enriched my practice of Torah immeasurably, and I hope it does the same for you.