וַיַּעֲשׂוּ כָל חֲכַם לֵב בְּעֹשֵׂי הַמְּלָאכָה אֶת הַמִּשְׁכָּן עֶשֶׂר יְרִיעֹת שֵׁשׁ מָשְׁזָר וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי כְּרֻבִים מַעֲשֵׂה חשֵׁב עָשָׂה אֹתָם

(שמות לו:ח)

“Then all the wise hearted among those engaged in the work made the Mishkan of 10 strips of cloth, which they made of fine twisted linen, blue, purple and crimson yarns; into these they worked a design of keruvim,” (Shemos 36:8).

The midrash on this pasuk explains that the love between Hashem and the people of Israel is so strong that even if all the gentiles in the world would come together, they could not break that love. The governments of the world are also not able to break the love between Hashem and the Jewish nation.

Zera Shimshon asks: What does the midrash mean that nothing—neither individuals nor governments—can break the love between Hashem and klal Yisroel? Considering love’s intangible nature, the notion “to break it” seems the wrong choice of words. One can break a chair, annihilate a nation or raze a city, but to break love, it just isn’t possible! Furthermore, why mention governments separately after individuals? If no single person can affect this love, why suggest a group of people, organized as a government, could pose any different challenge?

He answers in light of the Gemara (Brachos 8a), “This is what Rabbi Chisda said, ‘What is the meaning of the pasuk, “Hashem loves the gates of Tzion more than all of the dwellings of Yaakov?’ Hashem loves the gates that are great through their learning of halacha more than the shuls and the batei midrashim.”

From this Gemara, Zera Shimshon extracts a deep understanding regarding the mitzvah of Talmud Torah. The mitzvah to learn Torah is not just in order to know how to perform the mitzvos, to sharpen our minds or to discipline ourselves. It is much deeper than this. The depth of Hashem’s love for the Jewish nation is intrinsically tied to our engagement with learning Torah. When learning Torah flourishes among us, the bond and love between Hashem and klal Yisroel strengthens. Conversely, when our commitment to learning Torah wanes, this connection is, sadly, diminished.

Zera Shimshon’s insight that Torah learning is not just a part of Jewish life, but it is the core element that nurtures and sustains the special relationship between Hashem and the Jewish nation, can help us to understand the many statements of Chazal that stress the importance of learning and the many stories of our gedolim’s determination to learn in very very difficult circumstances. Without Hashem lovingly protecting us, which learning Torah causes, the Jewish people would simply cease to exist. It is, therefore, either “do or die!”

We now gain a new insight into the well-known Chazal, “Hakol kol Yaakov, v’hayadayim yedei Eisav.” When the sounds of Torah and tefillah emanate from the shuls and yeshivas of Yaakov, Eisav’s hands cannot rule over us. It’s not solely that the malachim generated by the learning of Torah and prayers of klal Yisroel confront Eisav and shield us from his aggression. It also strengthens the bond of love between us and Hashem, prompting Hashem to envelop us in protection just as a loving parent safeguards their beloved children.

According to this, Zera Shimshon explains the midrash in the following manner. Even though it is impossible to directly break the love between Hashem and the Jewish nation given that it is intangible, the nations of the world can prevent us from learning Torah which would consequently cause, chas v’shalom, a split in the love between Hashem and us.

However, the midrash assures us that such attempts will never succeed. The love between Hashem and the Jewish nation will never be erased. Even if learning Torah publicly becomes forbidden, we will continue to study in private, like we find that Rabbi Akiva, who—even while imprisoned for teaching Torah publicly—managed to teach five halachos to Rabbi Shimon ben Yochai. Should there be a ban on studying the written law, we will turn to the oral law, which can be studied discreetly without the need for books, escaping the notice of authorities. We will find hidden places—away from the eyes of outsiders—to continue our learning. This way, our connection with Hashem and the love between us remains unbreakable.

Yet, the midrash addresses a different concern. While direct attempts to halt our Torah study may not prevail, the very condition of living in exile among the nations can lead to distress and worry which could cause people to stop learning. We have endured hardships such as the imposition of Jewish taxes by the Romans following the destruction of the Bais Hamikdash, compulsory residence in ghettos and widespread expulsions. Such an unsettled state of mind could seemingly impede our engagement in learning.

Thus, the midrash further clarifies that even the governments of the world—symbolizing our state of exile—will not deter us from learning Torah. This is supported by a statement we find in Maseches Eruvin (21b), which interprets the pasuk in Shir HaShirim, “Come, my beloved, let us go to the field …; ‘come and let us go to the field where I will show you talmidei chachamim who study Torah amidst poverty and exile.’”

In short, the midrash that we opened with conveys that neither direct attempts to interfere with klal Yisroel’s Torah study, nor indirect methods will succeed in halting our learning. Consequently, the loving bond between klal Yisroel and Hashem will continue to be strong.

This lesson from Zera Shimshon is incredibly timely! As we witness a resurgence of antisemitism globally—even in nations once thought to be safe havens for Jews—and as we face the turmoil of war in Eretz Yisroel with its tragic toll, it’s imperative that we intensify our Torah learning. Strengthening our learning fortifies the bond and love between us and Hashem, ensuring His protection over us like a loving parent protects their children.

May the merit of the tremendous number of individuals learning in yeshivas and kolelim, the remarkable participation in thousands and thousands Daf HaYomi shiurim worldwide and the generous support provided by others guide us all to swiftly merit to witness Hashem openly showing His love for us—through the coming of Moshiach speedily and in our days.