Daf Yomi, Marriage Counseling, Psychotherapy, Rabbi Simcha Feuerman, Torah and Psychology
Our Gemara on Amud Aleph cites several encouraging statements about the value of Torah study:
“A Song of Ascents, Behold, bless the Lord, all you servants of the Lord, who stand in the House of the Lord at night” (Psalms 134:1). What is the meaning of “at night,” given that the Temple service is not performed at night and all the offerings must be sacrificed during the daytime? Rabbi Yoḥanan says: These are Torah scholars, who engage in Torah study at night. The verse ascribes them credit as though they engage in the Temple service.”
“Reish Lakish said: What is the meaning of that which is written: “This is the law [torah] of the burnt offering, of the meal offering, and of the sin offering, and of the guilt offering, and of the consecration offering, and of the sacrifice of peace offerings” (Leviticus 7:37)? This teaches that anyone who engages in Torah study is considered as though he sacrificed a burnt offering, a meal offering, a sin offering, and a guilt offering.”
“Rava said an objection to this interpretation: This verse states: “Of the burnt offering, of the meal offering.” If the interpretation of Reish Lakish is correct, the verse should have written: “Burnt offering and meal offering.” Rather, Rava says that the correct interpretation of this verse is: Anyone who engages in Torah study need not bring a burnt offering, nor a sin offering, nor a meal offering, nor a guilt offering.”
“Rabbi Yitzḥak said: What is the meaning of that which is written: “This is the law of the sin offering” (Leviticus 6:18), and: “This is the law of the guilt offering” (Leviticus 7:1)? These verses teach that anyone who engages in studying the law of the sin offering is ascribed credit as though he sacrificed a sin offering, and anyone who engages in studying the law of a guilt offering is ascribed credit as though he sacrificed a guilt offering.”
We have four ways that Torah study is attributed to sacrifices but they are different and nuanced. In order of citation:
1. Torah study equals Temple service
2. Torah study is not just general Temple service, but rather as if he brought a burnt offering, a meal offering, a sin offering, and a guilt offering.
3. Even better, Torah study eliminates the need to bring a burnt offering, nor a sin offering, nor a meal offering, nor a guilt offering.
4. The specific study of each sacrifice’s law is equivalent to having brought the sacrifice.
On a textual basis, let us analyze precisely each of these teachings, which may not be contradictory but rather expressing different experiences one can have through Torah study.
The first opinion is not addressing the sinner who is obligated in a particular sacrifice. Rather, the study of Torah is similar to the occupation of a kohen and one is performing a holy spiritual service that connects with God. The last three opinions are addressing a sinner who is in need of penitential sacrifices. The difference is the approach. In opinion number two, Torah study is a substitute for the sacrifice. His study of Torah is going to achieve a replacement for the sacrifice. This is similar to the fourth opinion except that the fourth opinion requires that the person study the specific laws of that sacrifice. The fourth opinion really is not connected to any of the other ones because it’s a different process. It’s not to study in general, but delving into the laws of that sacrifice. That is more like a person saying to God, “I can’t bring the sacrifice so I’m doing the best that I can, and accept this study in place of the sacrifice.” That is certainly an understandable approach but it says much less about the depth of Torah. The middle two opinions, however, identify something about the Torah process that becomes a penitential sacrifice. They differ only in the level. In the second opinion the degree of spiritual elevation and attachment to God is equivalent to a sacrifice and in place of one, while in the third opinion the degree of spiritual communion actually eliminates the need for a sacrifice.
Opinion three seems to be the highest level, where the sin is eliminated via this attachment through Torah study that the need for a sacrifice evaporates.
I think this parallels the two kinds of repentance, which not coincidentally is described at the end of another tractate (Yoma 86b), as our discussion occurs at the end of Menachos. Repentance out of fear achieves forgiveness for sins, but repentance out of love CONVERTS sins into Mitzvos.
Torah study that is with the purpose of attachment to God, lishma, for its own sake, opens horizons that otherwise could only be achieved via the Temple service.
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Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation
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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com