Rashi cites the Sifra which derives from the words “to walk therein” that one should not think that he can exempt himself from mitzvos. In other words, one shall not say, “I have learned the wisdom of Yisrael, I shall now go and learn the wisdom of other nations.” To act in such a manner is equivalent to exempting himself from Torah and mitzvos. This seems vexing. Why should studying the culture of other nations be viewed as being diametrically opposed to a Torah way of life?
Horav Boruch Sorotzkin z.l. suggests the following explanation. Limud ha’Torah is not merely an exercise in mental gymnastics or Talmudic jurisprudence. It is a way of life. Torah study guides the person’s life, while it challenges his mind. The words “to walk in them” alludes to this concept. The Torah teaches a Jew and guides him in “walking” in the path of life. Likewise, the “wisdom of the nations” is not a metaphor for describing intellectual knowledge. Rather, it refers to culture and a perspective on living in society.
When the Torah states, “in their statutes you shall not walk,” it is referring to adapting the lifestyle of alien nations. Consequently, one may never say “I have learned the wisdom of Yisrael, I shall now go study the wisdom of other nations.” “Study” suggests a way of life. The way of life of other nations is totally incompatible with a Torah orientation. An attempt to “enhance” the Torah way of life by assimilating “chochmas ha’goyim,” wisdom of the nations, will only result in confusion and eventual distortion of Torah values.
Horav Sorotzkin suggests another approach for interpreting the message of Chazal. The frame of reference of “halicha,” walking, in regard to Torah study is defined in Parashas Bechukosai as “toiling in Torah.” The Torah states, ufk, h,ejc ot, “if in My statutes you shall walk.” Rashi cites the Sifra which interprets “you shall walk,” as “that you shall toil in the area of Torah study.” Accordingly, in order for one to attain true achievement in Torah erudition, serious exertion is an essential prerequisite. Thus, it is impossible to say “I have studied enough Torah, now I will study the wisdom of others.”
The goal of Torah study is constant. One should study with diligence and intellectual exertion. One never completes his Torah study. On the contrary, the greater the level of one’s profundity, all the more is demanded of him to delve deeper into the wellsprings of Torah thought.
