S.A.L.T. - Tuesday

Among the ways by which one can contract tum'a (ritual impurity) from a dead body is "tum'at ohel," by being situated under the same roof as the corpse, as discussed in Parashat Chukat. The Torah introduces this institution by writing, "This is the law ['Torah'] concerning a person when he dies in a tent… " (Bemidbar 19:14). In a famous out-of-context extrapolation of the verse, Chazal (Shabbat 83b) learn from here that "the words of Torah are retained only by one who kills himself over them." The Rambam elaborates on this comment in Hilkhot Talmud Torah 3:12: "The words of Torah are not retained in one who is slack regarding them, and not in those who study out of luxury, eating and drinking, but rather in one who kills himself over them and denies himself physically at all times, who does not allow his eyes to sleep or eyelids to slumber. The sages said as an allusion: 'This is the Torah concerning a person when he dies in a tent' - Torah is retained only by one who kills himself in the tents of the scholars."

Although, as the Rambam clearly points out, Chazal employed this verse as merely a subtle allusion to the idea they wished to convey, the syntax and context of the verse likely contribute to the message for which it was drafted. Today we will consider the significance of the term "tent" in this verse. The Rambam indicates that the textual allusion to physical exertion in Torah study uses the word "ohel" as a reference to the beit midrash - the study hall. Chazal define "ohel" in this manner in other contexts, as well. In Parashat Toledot, the Torah describes Yaakov Avinu as a "dweller of tents" (Bereishit 25:27), which, according to Chazal, Targum Onkelos and Rashi, means a diligent student of Torah. (Rashbam and Ibn Ezra interpret the phrase as referring to Yaakov's career as a shepherd.) Later, in Parashat Ki-Tisa, we read of Yehoshua who "would not budge from inside the tent" (Shemot 33:11), which Chazal understood as a description of his assiduous Torah study (see Menachot 99b, Temura 16a). What is it about a tent that renders it an appropriate symbol for total immersion in Torah study?

The Pardeis Yoseif explains that a tent, as opposed to a house, points to transience and impermanence. One who pitches a tent intends to take it apart and relocate in the near future. Chazal here teach us that this level of "killing oneself" over Torah, the preparedness to forego on physical delights for the sake of the maximum quantitative and qualitative effort in Torah learning, requires one to see his surroundings as a tent. Only one who views his world as transient, who firmly believes in an ultimate destiny and purpose beyond the immediate gratification of the physical world, can minimize his indulgence and "kill himself" over Torah.

Generally speaking, one invests maximum time and energy into that which he deems most critical and with the farthest reaching ramifications. The less importance one affords to material pursuits as opposed to spiritual endeavors, the more likely his achievement in Torah study becomes. We say every night before shema, "For they are our lives and the length of our days - and in them we shall engage day and night." If one views Torah as his very life, as the most basic purpose of his existence, then he will surely engage in them at every spare moment.

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