Sifrei Devarim, a part of Jewish legal literature, uses that very image to kick off a powerful message about Torah study. It paints a picture of two people walking a mil (a unit of distance), each thinking they're connecting, but actually ending up twice as far apart as when they started.
But what’s that got to do with Torah?
Well, it sets the stage. The text anticipates a potential misconception: that Torah study is only for the elite – "the sons of the elders, the sons of the great ones, the sons of the prophets." You know, those "special" people. But that's not the message at all. The text emphasizes that "if you keep, you (plural) shall keep all of this mitzvah" – meaning the commandment of Torah study applies equally to everyone. We are all included.
It's not just for the chosen few. As we find in Deuteronomy (Devarim) 33:4, "Torah was commanded to us by Moses, the inheritance of the congregation of Jacob" – not just the Cohanim (priests), Levites (members of the tribe of Levi), or Israelites, but the entire "congregation of Jacob." Similarly, Deuteronomy 29:9 says, "You are standing this day, all of you, before the L-rd your G-d… all the men of Israel."
Think about it: if it weren't for everyone engaging with Torah, where would we be? The text asks a crucial question: if not for all those who stood and fulfilled Torah in Israel, would Torah not have been forgotten? It even highlights specific individuals like Shafan, Ezra, and Rabbi Akiva, emphasizing that if they hadn't championed Torah in their respective times, it might have vanished. What a chilling thought.
Proverbs 15:23 reminds us, "A thing in its time – how good!" The lesson? What each of these individuals contributed in their own moment was invaluable, surpassing all else.
But what happens when engagement wanes? The text alludes to Amos 8:12: "They will wander to seek the word of the L-rd and they will not find it." It's a stark image of spiritual searching gone awry. The text elaborates, painting a picture of a woman desperately seeking guidance on ritual purity (tumah), going from house to house, only to encounter conflicting opinions and uncertainty.
Now, Rabbi Shimon bar Yochai offers a crucial counterpoint. He vehemently rejects the idea that Torah could ever truly be forgotten from Israel. He points to Deuteronomy 31:21, "for it will not be forgotten from the mouth of their seed." So, how do we reconcile this with the verse from Amos?
Rabbi Shimon bar Yochai explains that it's not about total amnesia. Instead, it's about clarity. People will struggle to find a clear halachah (Jewish law). One authority will forbid, another will permit; one will declare something unclean, another clean. The problem isn't the absence of Torah, but the presence of conflicting interpretations, leaving people lost in a sea of ambiguity.
So, what’s the takeaway? It’s a powerful reminder that Torah study isn't a passive inheritance. It demands active participation from all of us. It's not just for the elite, the scholars, or the "chosen" few. It requires each of us to engage, to question, to learn, and to contribute to the ongoing conversation. Otherwise, we risk wandering in circles, further and further away from the clarity and wisdom we seek. And who wants that?