We can lift our heads, only with the study of the Torah

The pearls (peninim) always indicate a beginning, as is said (Ruth 4,7): “This is how it used to be (lefanim) in Israel”.

It is difficult to understand:

What does “the beginning” mean when it refers to the Torah and mitzvot and what evidence does this verse provide that it refers to something that happened before?

It can be understood by first explaining the reason for what was established by the Sages to read the Parasha Bemidbar before the feast of Shavuot and the perasha Naso after the feast (Tour Ora'h Haim

428). Indeed, during the feast of Shavuot, which is the day of the giving of the Torah, each one studies more and does more mitzvot; When the party is over, normally everyone returns to their work and other activities, and despite having made the decision to commit to improve and study more throughout the year, worries have made him forget in the first instance, and then neither have he. allow to carry out the commitments assumed. Sometimes he loses hope and says: “I can't accomplish everything I have set out to do.”

This is the reason why the Sages have established that the Parasha Naso be read immediately after the feast, since it begins with "Raise your head" , to indicate that although man is obliged to obtain sustenance for his family and for himself, and despite not being able to fulfill all the commitments assumed during the feast of Shavuot, he should not be discouraged, much less let himself be invaded by the evil ones Thoughts like: “Because of the fact that you can't fulfill everything

that you have proposed, then forget also how little you can do. ” Rather, he should cast the yietzer hara (bad instinct) from within him and do everything in his power, despite not be much.

The Guemara teaches us (Berachot 5.b): “Who has done a long time and Who has recently been equal, provided that they direct their hearts to Heaven.”

But by despairing and doing absolutely nothing, it would have been preferable not to have assumed any commitment, since on the contrary, having specified even a little of the commitment assumed, it would have been computed.

That is why the Torah said: "Raise your head." Although man has not managed to fulfill all his commitments, he should not be saddened nor should he allow himself to be seduced By the evil instinct, he must rise up and do what is within his power.

And how can he rise?

Setting times for the study of the Torah. Through the Torah he will have the merit of dislodging bad thoughts, as our Sages have said (T. Kidushim 30b): “I have created bad thoughts, and I have created Torah as an antidote ”.

That is why it is written: "Raise the head of the sons of Guershon" the word Guershon refers to guerushin (throw) , the Torah "casts out" bad thoughts and the moment a person studies Torah immediately the evil instinct is cast out!

Likewise, the Sages have said in the Haggadah (Berachot 5a): "Whoever studies Torah, damages are far from him."

It is true, man must earn a living from him and cannot study all day. But Our Teachers have told (Hagigá 5b) the story of Rabbi Eidi father of Rabbi Yaakov,

that he was going from his house to the Bet Hamidrash (Torah study school) but the road was very long and he arrived at Rabbi Yojanan's Beit Hamidrash after three months of travel. Rabbi Yojanan told him: "Whoever studies the Torah even one day a year is counted as if he had studied the whole year."

Therefore, if the person does not have the possibility to study throughout the day, he should make an effort to do so even for a few hours in the morning or at night. In this way, he will be able to fulfill the commitments assumed on Shavuot and his soul will rise, as it is said "raise his head" , because it is through the study of the Torah that the head of man rises!

But if he does not study immediately after the feast, not complying with what he decided during the feast, the Torah will not subsist in him, and even if he studies after a certain time, due to the fact that the time of delivery of the Torah has passed

and that he has not fulfilled his commitment, he will study and be

he will forget.

The Sages have said (Sifri Devarim 48): ” If a man hears a word of Torah and preserves it, in the same way that he preserves the first words, he will preserve the

last. But if he forgot it and did not preserve it, in the same way that he does not keep the first words, neither will he keep the last. ”

It is written in the Megillat Hassidim: "If you abandon Me for one day I will abandon you for two days" (Yierushalmi Berachot 9.5).

The Torah in relation to verse

"Raise the head of the sons of Guershon" has made another allusion: although a person cannot begin a new commitment made in relation to Hashem service, at least he adds something to what he was already doing. If

he was used to going to synagogue only on Sundays or Shabbat that starts going every day or at least twice a week and so on.

The Midrash Says (Vayikrá Raba 25,1): “If a man has committed a fault, what must he do to live? If he had the habit of reading one page of Guemara, he should read two. If he had the habit of reading one chapter of the Mishnah, let him read two ”. This is the reason why is said "equally" (gam): the word gam indicates that "something is added", and since it cannot start your commitment from scratch at least you put in the effort to add. Indeed the

man must begin, immediately after the party, to fulfill all the commitments, because he will verify a true elevation if he assumes, during the party, the commitment

to increase his Torah and his good deeds. But even though it is only a beginning, because he started studying Torah at the beginning of the year, the Scriptures count him as if he had studied all year, and he will end up studying all year. But if he does not mark a beginning and does not make any resolution during the feast he will never be able to keep his Torah, and even if he studies because of the fact that he did not mark a beginning and did not make any resolution

during the feast, he will not keep his Torah.

So because of the fact that the Naso perasha is near the time of the giving of the Torah, all the great principles of the Torah depend on it.

The Sages who have counted the letters of the Torah, discovered that this Parasha is the longest in the Torah, to show us that this parsha is essential and that we start from it

Anyone who takes the yoke of the Torah upon himself during the feast of Shavuot and immediately afterwards studies, even for a brief moment, is promised that his Torah will be

will keep!

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