83 Torah: The Ultimate Sacrifice 

Our Gemara on Amud Aleph quotes a verse in Vayikra (7:37):

“This is the Torah (instructions) of the burnt offering, the grain offering, the purgation offering, the reparation offering, the offering of ordination, and the sacrifice of well-being.”

There are several midrashim that notice the use of the phrase “This is the Torah.” The pashut peshat is that Torah here means ritual instruction or directions. However, some understand it literally, that the study of Torah is a form of sacrifice. Even more, Torah itself generates forgiveness.

Nefesh Hachaim (IV:31) quotes the Zohar (Shlach 159a):

“Rabbi Yehuda began… ‘It is important for people to deeply contemplate the Holy One’s (blessed be He) work. It is important for people to toil and contemplate the words of the Torah, for anyone who is involved with Torah is as if he offers all of the sacrifices in the world before the Holy One (blessed be He). And not only that, but the Holy One (blessed be He) awards atonement for all of his obligations, and they prepare for him a number of thrones in the world-to-come.’”

And also for this reason, involvement with Torah atones for all sins, as the sages stated (at the end of Menachos 110a): “Why is it written (Vayikra 7:37), ‘This is the Torah of the burnt-offering, of the meal-offering, and the sin-offering…’? And they deduce that anyone who is involved with Torah has no need for a burnt-offering, nor a meal-offering, nor a sin-offering, nor a guilt-offering.”

And so it is written in Tanchuma, parshas Tzav, and in Shemos Rabba, parsha 38: “The Holy One (blessed be He) said to them: ‘It is words I ask of you… and I forgive all your sins.’” And “words” are none other than words of Torah…

And in Zohar Tzav (35a): “Come and observe…, because of that, one who labors in Torah doesn’t need sacrifices nor offerings, for the Torah is better than all of them and connects all the parts of faith.”

Anyone who has gone through a traditional yeshiva education is familiar with this unique aspect of Jewish tradition. Torah study is not just for knowledge, nor is it merely a mitzvah to study, but it is also a redemptive, elevating process. The question is: what is the spiritual and psychological mechanism? Let us explore a number of reasons offered by various mussarists and commentaries.

Nefesh Hachaim (IV:31) argues that while repentance may involve confession and abstaining from sin, the root of it is simply returning to God and recovering that attachment. The blessing in Shemoneh Esreh that asks for assistance in repentance states: “Return us, our Father, to Your Torah… and restore us before You with a complete repentance.” The study of Torah engenders love and attachment to God and therefore can be the highest form of repentance.

Nefesh Hachaim (ibid.) also says that there is a certain light and power in Torah that overcomes darkness and evil. Sometimes even persons who are immersed in impurity slowly become enlightened by Torah. Eicha Rabbah (Pesicha 2) has God lamenting: “If only they had forsaken Me and observed My Torah… By engaging in Torah, the light that is in it would have returned them to the good path.” Rav Huna said: Study Torah even if it is not for its own sake, as through doing so not for its own sake, one comes to do so for its own sake.

And lastly, we find an explanation from the Maharal (Tiferes Yisroel 70):

Torah is pure intellect. Sin is the opposite. It is the emphasis of the physical over the spiritual and a detachment from God. Therefore, if one uses Torah to enter this........

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