Modern Masters: Toiling in Torah | Rabbi Sam Shor | May 7 2026

So now we're uh we're going to last week we spoke about last week we spoke about um Omar and we took a deep dive into the story of Rabi and his tamidim and the next generation of course was and we looked at the legacy not only of Rabbi and his but the legacy of and one of the ideas that we spoke about there was the idea of of the reason why Reb one reason given for why Rebika's students kind of disappeared or had to disappear was the fact that what they didn't share the Torah they learned with others right we spoke about this so we're just going to review to kind of set the tone for our topic today just going to review that idea that we shared amongst many many ideas that we shared about in the context of live bomber last week so those of you that missed the share last week you'll get a little bit of a a so we're going to just We're just going to dive right in. Text number one on our sheets. Okay. Text number one on our sheets. This is from Pyavos. The mission of aosai received the from Shami and he used to say if you learned a lot of Torah, don't take this as something what as a something that's good for you. Don't there's a a p what do you call a a badge of pride for you yourself? Why? Because the entire reason why you came into this world was to learn a lot of Torah. That's why you were created. Okay. So Rabbi Simon as we discussed last week text number two quotes the kajnit. Okay. The great of kajnit. The kajnit are the first kaji. And this is what he says. Text number two. and his holy work the known as the and specifically in in the section about right the intention of this Mishna is meant to teach us allude to something very important the word because you if you've learned a lot of Torah don't take it as a badge of pride because that's the entire reason why you came into existence. He says where what what is this illusion to you? This idea there's a in I believe in there's a person comes into this world. Okay. To toil. Okay. So what does it mean to toil? The ru is a ro as we learned and discussed last week for the words al that you should learn in order that you should teach it. Okay. So what does that mean? This says so says the says the what's intended with our with our mishna. Okay. It's the same idea. Okay. That a person needs to what? toil >> toil in Torah. So what does that mean? That a person needs to learn Torah in order that he's able to share with others. And this says the is the very definition of what it means to toil and exert oneself in Torah. It's not just enough to learn Torah and to and to intellectually, you know, begin to process the Torah, but what the am the amut the the the toil, the work that needs to be done is not just to process it intellectually, but what to share with others. That's what the mid says. That's what we discussed last week as part of our broader discussion about the the short the shortcomings of Rabi's Tamiden. So with this as our introduction, we're now going to of course look at the this the second of the two the two um paria that we'll learn this week this coming shabas is text number three in our sheets of course begins with the famous if you walk in my statutes that mitzvah and you'll safeguard my mitzvah so that you shall what do them all fulfill them all. So what does that mean? Rashi famously told us what does it mean that to walk in the statutes and and safeguard the mitzvah look at the rashi text number four okay one has to toil in Torah in order that what will be able to fulfill the Torah one will not know how to keep the mitzvah if they don't what >> learn if you don't work at it okay says that you shall learn these words in order you should be able to safeguard what these instructions and fulfill them. So the entire enterprise of keeping mitzvah says says says rashi here is what is dependent on the fact that we toil to understand what we're meant to do that toiling in Torah at least according to this rashi seems to suggest what it's about what exerting ourselves to learn and understand. So now we've already talked about two different definitions for this idea of what it means to be. The first definition that we earned from which is a review what we discussed last week is who says that means what to to means to what? To learn in order that you should share with others. But Rashi says no. Why do we need to learn Torah? And why do we need to immerse ourselves and and work hard to understand the Torah in order that we'll be able to what? Know how to be mimos themselves. Okay, so we have two different definitions so far for what it means to be a male to exert ourselves to toil in Torah. Okay. Now, obviously we're gonna not the first time we've all learned together. So obviously we're going to continue to look at different perspectives in terms of understanding what it means to toil in Torah. So now the next text we're going to look at is the text number five. Okay. He says okay we have to understand not just what it means that that the if you're walking in my statutes but why the word that you should walk in my statutes not not till I'm due not you shall learn my statutes not you should be knowledgeable of my statutes but okay so he says oh we can understand based In all your paths you shall know God. In everything you tra traverse in life you shall know God. And this is the meaning of our that if you walk in my statutes. that through our involvement in Torah, through our toiling with Torah, it'll come to cause us to what? To what? To walk with God in everything that we traverse in our lives. >> But isn't he also saying that we should walk with God because we should be set an example. We should live the Torah. Well, that's the second part of the P, right? Right. That's like but but I'm trying to get at is what does it mean to toil? What is this idea of of exerting yourself in Torah? So, we now had now we've had three different seemingly three different definitions. One is learn Torah in order that you share with others. The second was what Rashi said, learn Torah in order that what >> you'll be able to live Torah. Okay, which is what you said. And the third answer is no. That that it's something loftier. It's even greater. It's that it's a journey and that in everything we traverse, that's why the language of tle of moving forward of continuing to walk that everything we traverse and experience in our lives is what meant to enable us to know Hashem to know God. Okay. So just uh theory Torah brings um in text number six uh builds on this even further. He says quoting that means that you should exert yourself toil in Torah. Why specifically the language of walking not for example if you've learned if you involved yourself in Torah why specifically the language okay now listen to what he says because the essence is not the destination or the essence is not the destination the endgame what's the essence the the journey. Okay. Based on the scope of our journey and the and our capacity to lift ourselves out up from one level to the next along that journey to grow. Okay. Becomes what? It becomes clear and revealed how much effort was exerted. A person of the In any in any field we we we we accomplish something in life. Okay. That you see the difference between the high achievers and those that are not high achievers. What? What? Based on the effort and energy they invest. Okay. That's how you see the outcomes. Okay. Okay. That how do we understand and measure and and and and understand how someone reached the highest heights? It's clearly clearly evidenced by what? how much effort they've invested in the enterprise and therefore the idea that the language is used here of of I'm not sitting stagnant of not saying I've already accomplished I already know I'm therefore I'm going to sit still no it's a journey it's a continual process and continue you're continually moving forward by the way in a very very beautiful teaching it's not on your sheets says we begin every one of the things we first things we say in In the morning when we come to schul every single morning was we quote bama right we say we say the words how beautiful are your are your tents Jacob the dwelling places of the Jewish people so says what's what's the significance of the word oh hale your tents and ruf asks what's the difference between a tent and an oel and a bay a house okay and rufuk says a tent is a dwell dwell a a dwelling place for when we are on a journey when we're constantly moving where we're constantly going forward a when we're settled in one place he says a Jew what do we learn from this idea a Jew has to always feel on a spiritually metaphysically on a level that they are yos oh that they're dwelling not in a bias but in an oel not in a household they're not stagnant and still and settled in one place, but rather they are in a no hell. They're on a journey. They're moving forward. The process of living a Torah life is not to be stagnant. Processing a Torah life, okay, of toiling in Torah is to constantly be moving forward. So the Rook echoes the same idea that's brought here by the Torah. And now if you take a look at text number seven, the Batan Torah, he takes this in a completely he takes a completely different take on our P. Look what the Batana says here in text number seven. Okay. What are we meant to understand from the word the fact of the P begins with in my statutes? Not if you keep my mitzvah or inatai if you learn my Torah. Why specifically? Okay. Why? Why move forward? Walk forward in my statutes. What does the word mean? So listen to what he says. It'll this is teaching us that this is the way that we have to understand and approach the path of Torah. Listen to these words. He says, "We have to toil at Torah and exert ourselves in Torah in order that the Torah should become, okay, and imprinted imprinted in our hearts, okay? encrypted in our hearts, okay? To become part of who we are, something inseparable from us. Not just there should be written on our hearts, okay? Not just should cover our hearts like a lavush, like a like a like a like a t-shirt that says, you know, Torah, okay? No, it's not something that's written on us. It's something that becomes a part of an inextricably bound to everything we are. Torah has to become an inseparable part of who we are. Okay, that's what Torah needs to become engraved in our hearts, says the Okay, let's move on. So now we're going to learn from a father and son team of modern masters. Okay, text number eight. We're going to start with the dham. The darkam is rabbi beravski who is the current slaughteri in your today. His safer his farmer called. So why are if his name is why is his safer called? Because his father who we've learned from many many times in this class and we're going to learn from in a few moments after we learn this piece from the son. His father was whose name was Rabbi Noak Shalom Brazowski. Okay. Okay. His his farmer called Nivo Shalom. Okay. Shalom. Noak was his name. So Niva Shalom. Okay. The N for for Noah and Shalom. And so we there's a ways are ways of pleasantness. All all your passages are lead to peace. Right. So since the father who named his su shalom nun and shin as a play on words because his name was no shalom prazowski. So he used that puk to have a play on his name the nun nun shin. So the son his name was so rather than find a different puk he he made a play play on the same puk and he took the other half of the puk to name his to name his swar. They're called is is the first part of the shalom is the second part of the okay so that's that's how the became named so we're going to take a look at text number this is the current okay talking about this idea of toiling in Torah of immersing oursel completely in Torah and the enterprise of Torah okay how do How do we understand this? How do we explain this? That when it comes to Torah, there's something unique. When it comes to the mitzvah of learning Torah, there's something unique and different and distinct from all the other mitzvah. Okay? So, why he's building on what we just learned from the Balata, right? that the Torah enter enters into the person and dwells within him as the says that your Torah is what? absorbed in myishkas and we also learn this in the words of Torah become absorbed in our blood as also writes in his commentary if there's no if a person is not appropriately behaved does not behave appropriately then there's No Torah. Now listen to what Raon says in explaining that Mishna. The first thing a person has to do is whatos is they have to work on their character. And only then if a person refineses their character will they be worthy that the Torah what? Dwells within them themselves. Why? Because the Torah can't dwell, will never dwell successfully in a within a body, okay, within a vessel that is not a balos, it does not have refined character. From this, we learn there's a unique idea, okay, that needs to be in place in order for what? For the Torah to to to dwell within that person. What's that unique idea? that a person needs to what? Work first on their character and be a decent, kind, refined, decent person that because if that's not the case, even if he's a great Torah scholar that knows the entire Torah, the Torah will not dwell within him. Torah is not meant and this is a measor doesn't mean to toil in Torah doesn't mean just to do the intellectual calisthenics of learning something and being smart and coming away with knowledge. Torah is something that's supposed to be inextricably bond to everything that we are. Okay. And in order for that to be successful for to become a part of who we are then it starts with what? Refinement of character. So again, so just to review what the the sunbi says here, the goal is for the to become absorbed in our bloodstream. Okay, it should dwell in our kishkos. Okay, and that can only happen if we toil make the effort to first create a proper environment for that Torah to dwell to work on refining our character to be decent refined human beings. So the amusra based on the takes on a slightly different definition. The amus what is the toil is not just the pursuit of understanding and learning the Torah itself. It's what it's the work we need to do in order to enable the Torah to dwell within us. It's the refinement of character that is the amus. That is the toil for Torah. Okay. Says the Okay. So now we're going to hear from his father therm the previous is text number nine. All right. So I'm going to see what shalom says. Okay. This this idea of of toiling at Torah. It's not just a means to an end. It's not a it's the process of me of of of toiling of immersing ourselves completely in Torah is not simply a means to the end which enables us to get to the angle of what of a better understanding of the wisdom of Torah, but rather the toil. Okay. The work, the labor, the exertion is a is a the is in and of itself the essence and purpose of everything. Okay. It's not it's not in words toiling is not in order that we should get to someplace else of a better understanding. The the work the effort that we put in is in and of itself the the purpose. Now he's going to explain this. Okay. that through our exertion and our toiling in Torah, we merit to receive the light of Torah and to cling to Hashem. And without that toiling in Torah that even if he has excellent, you know, stellar abilities and capabilities, that even if he's a brilliant baraki, he's a brilliant capable personality. Okay, if he doesn't toil at Torah, okay, you have these geniuses that seemingly know everything, right? But if that's but they're not engaged in the process of exerting ourel of toiling at Torah then you may have a certain level of intellectual capability understanding but the light of Torah the fulfillment enrichment the the beauty of Torah that is reserved only for those what who toil Torah who extol them who exert themselves in Torah and now we're going to quote the famous that many of us have probably heard Okay. Okay. As when he went out for the Bish and we say this by the way as part of the of every that we learn we say a paraphrase of this. Okay. He said he said, right? Uh which we say by the way in the in the we say okay but he said I I exert myself and they exert themselves I exert myself and receive reward for that that toil and that exertion and they work hard and they don't receive any benefit. So what does that mean? Now the the as we're going to see if asked this the same question and listen to this question if we're both working okay we both put an effort doesn't mean that that they don't receive scar that we receive for our effort and they don't receive they that we receive reward for the toiling and effort that we put in but those that toil in in a different way they don't receive any reward says So the name upon us who asked the same question came the reality is that people that work and toil for things in this world they also receive benefit. Meaning if if if if I'm a craftsman and I and I do a project, I what? Sell my wares. If I'm a carpenter and I build a a closet for someone, I'm selling my wares. I get compensation for my work for the my my toil for my exertion. So what is it? How do we understand what is saying here that I that we okay toil and receive receive reward and they toil and don't receive reward. So listen to listen how explains it. Okay he says every person who does any kind of work receives receives compensation for their work. Now listen to what says. Listen to the brilliant answer. A craftsman only receives his compensation when what? When the task is finished. Okay. As a result of the the the things that come as a result of his exertion, his effort. Okay. And if they put a lot of work into something and they never finish the project and they won't what receive any compensation for all all the work they did. Why? Because they don't complete the task. Okay? They're not if if I hire someone to be a contractor and build a house for me, okay? And they never finish a project, okay? And we know this happens that people put down a down payment and then it never gets finished and then you have to take that person to court or and fight them because because you know they didn't finish and you already gave them a down payment on an investment and so the reality is that a person who is ab yes it's true they receive but they only receive they only receive compensation when they've completed the task. Okay. However, okay, but I meaning or us an we immerse ourselves in toil at Torah. What do we receive the the reward for? Not for how successful we are at the end of our toiling, but what? for the effort and exertion of the process itself. The as we said earlier the process itself. Okay. Even if a person spent an entire day trying to understand one, one, one little text, one little passage in the Talmet. Okay? And after all our effort of sitting all day long trying to understand it, you haven't clarified anything. You still don't understand it at all. You still what? Receive reward for the effort you exerted because this is the will of Hashem. So is the toiling is the journey itself. Okay? It's not necessarily the outcome of where we get to. It's what it's the process itself. And the process itself of immersing ourselves in the in the enterprise of limra. This this brings reward. Okay. So, we're now going to go back to the Torah. It's going to bring a a story about the Katskar Rebi. Okay. This is text number 10. bring this all together with text number 10 here. So says the the is that okay if you'll walk in my statutes and and keep my mitzvah. Okay. So listen to what he says. the we learned the rashi we learned in the very beginning of this all this what does it mean to toile in order's definition is what in order that we'll be able to fulfill all the mitzvah right so now comes the story and one one of the cuts came to appear before the rebi and plead to and and and and discuss with him. that he is very very tries very very hard to learn Torah and he's really wants to try to become a lambda a scholar but the truth is what he's he's he's not successful he's he's trying he want he has this goal in his mind that he wants to become a lambda a Torah scholar but he hasn't succeeded at all it seems to be very far from his grasp. What? >> Yeah, exactly. So, the rabbi answered him. He says it's not written anywhere in the Torah that a that there's a mitzvah that a person has to become what? A Torah scholar. There's nobody to become a scholar. too. And he says there is a says, okay, that you shall learn which means learn well or learn good. Explain that. That you shall learn well. You shall learn in order that what? That you shall be good. Not learn that you should be be a learned scholar. Okay? Not learn well to become a learned scholar, but rather learn that you shall be able to be a vehicle for goodness to do good. The intention is not what? To grasp a good understanding, but rather to know how to be good and decent. maim and in order to enable you to do good things to do good deeds to do maim. So really just to review just a quick review to bring this all together. So the idea of immersing ourselves in Torah of of toiling at Torah of exerting ourselves in Torah. We talked about several different um orientations towards this. Of course, we said the Kashitzer's orientation was that it means we have to learn Torah in order to share it with others. That's that's the that's the toiling is learning in order to teach. Then we heard from Rashi learning and and others the learning in order that we should be able to do the mitzvah. Then we heard of course that the idea that of of the of the moving forward that the amus of of toiling the Torah means that what we're not stagnant. We're not sitting in a in a stagnant house. We're not dwelling in a buy it in a home, but we're dwelling in the oh the process is the ear. And then lastly, lastly, we talked about that what the goal of the process, okay, is not necessarily we should become great Torah scholars. There's no to be a scholar, but that rather we should be great. We should be sources of goodness in the entire world. And that's what the process of au of exhausting ourselves of toiling in Torah of exerting in Torah is meant to teach us. So my bra for all of us is we should be able as always to take to heart all these beautiful ideas and that as we prepare to read this coming Shabbat that we should indeed embrace this idea of exerting ourselves toiling in Torah in all its manifestations that we learn together today in order that not only we should accomplish great things and understanding but rather that we should be a source of goodness in the world around us. Have a great Shabbat. Have a great Shabbat.