It’s in Our Grasp

This week, we continue the series of ten Haftorot that are connected to the time of year rather than a haftorah thematically related to the weekly Parsha. The Gimmel d’Puranuta, the three Haftarot of Punishment, are read on the three Shabbatot that precede the Ninth of Av. The following seven in the series are known as the Shiva d’Nechemta, the Seven Haftarot of Consolation. This week’s Haftorah is the second of the Haftorot of punishment.

In this week’s Haftorah, Yirmiyahu describes Hashem’s astonishment and disappointment at the four types of people who have abandoned His Torah and mission. One group that he includes is וְתֹפְשֵׂ֤י הַתּוֹרָה֙ לֹ֣א יְדָע֔וּנִי, those charged with teaching Torah did not know Me.  The expression תֹפְשֵׂ֤י הַתּוֹרָה֙, can be translated literally as “those who grabbed Torah.” What an unusual phrase to use to describe Torah teachers - a description of Torah leaders not used anywhere else in the Torah. While the context suggests negativity, gripping or grasping the Torah could be viewed as a positive gesture. How do we understand this phrase?  

When one wants to understand an expression or word, exploring its usage in Tanach is a valuable tool. The word or root תפש is used in eight other pesukim across Tanach. A closer look at these verses offers a profound insight. Each time the word is used, it describes the utilization of an implement - whether it be a sword, a musical instrument, an oar, a shield, a bow or a sickle. Each of these objects functions as an extension of one’s arm - reaching farther, striking more powerfully, communicating in a more unique way through the medium of music. But while a person can grab these objects and hold them for hours, once they are put down, the person is not changed. The person after holding a tool remains the same person he or she was before lifting up the tool. The object serves as an expanded or augmented version of one’s arm rather than an object which causes internal change.

In using this phrase, suggests the Radak, Yirmiyahu was criticizing those who taught Torah as an intellectual exercise rather than using the opportunity to encourage others to internalize its holy messages. The result of this unique description, תֹפְשֵׂ֤י הַתּוֹרָה֙ is that לֹ֣א יְדָע֔וּנִי, they didn’t know Me. They didn’t know Hashem because their relationship with Him was external. They utilized the Torah as an implement or tool rather than infusing their lives and those that they touched with spiritual growth.  

During the Three Weeks and throughout the year, we have an opportunity to infuse our lives with Torah - to not just learn Torah for the intellectual stimulation or short-term inspiration but rather as a catalyst for spiritual growth and connection to our Creator. In the merit of authentic Torah learning, may we merit to be inspired to know Hashem in the rebuilt Beit HaMikdash.