In the beginning of Parshas Devorim, Moshe Rabeinu cryptically administers tochocha and mussar for all of Klal Yisroel’s past aveiros. Chazal point out that Moshe waited until prior to his demise to be mochiach them just as Yaakov Avinu did. Yaakov calculated that if he would have previously given the mussar to Reuven, he feared that Reuven would have been so dejected and disillusioned that he would have gone off the derech to join Esav’s ranks.

Additionally, the Torah tells us that this took place after Moshe mightily defeated the invincible Sichon, king of Emori. Chazal explain that Moshe intentionally waited until after this victory. He was concerned that had he chastised them prior to his military rout of Sichon, and before their initial entry into Eretz Yisroel, the Yidden would have cynically drowned out his mussar. They would have said, “What has he done for us? How has he benefitted us? He is just making excuses for his inability to bring us into Eretz Yisroel”! Therefore, Moshe was silent until after the entry into Eretz Yisroel commenced upon the defeat of Sichon.

These words of Chazal are mind-boggling. Is it even possible to conceive of Reuven, one of the heilige Shevatim, to reject the truthful, albeit hurtful, words of his saintly father Yaakov? It is even more difficult to comprehend that Yaakov’s reprimand would cause him to reject his faith and attach himself to Eisav!

Also, it is beyond one’s imagination to comprehend that Klal Yisroel were suspect of declaring that Moshe had done nothing for their benefit. Did they forget his taking them out of Mitzrayim? Krias yam suf? His ascent on Har Sinai? His subsistence as a malach in shomayim? Kabolas haTorah? The mon? The forty years of constant miracles throughout their sojourns? How about his guidance and leadership in forming and maintaining this great nation?

We are now in the month of Elul when our avodah is to prepare ourselves for the yomim noraim. Preparation means that we must do teshuvah on our aveiros. Failure to do teshuvah poses serious danger. Yet, people are lax about this. The feeling that we are in genuine, mortal danger is almost entirely absent. Intellectually we are aware that our lives depend on the outcome of the yom hadin but we are totally void of the feeling. Why is this?

Rav Yitzchok Feigelstock points out that the sensitivity and recognition how powerful a sin and its repercussions are, totally escapes us. An aveirah is so powerful that just one of them can change the destiny of the entire universe. A single sin reaches the heights of the heavens and connects to the heavenly throne and wreaks tremendous havoc.

Yaakov Avinu understood the greatness of Reuven. He worried that if Reuven would realize the severity of his actions, he would fall into the deepest depression and disillusionment. Knowing that he committed an aveirah would administer such a crushing blow that the chances of recovery would be almost impossible.

It was Klal Yisroel’s loftiness that prompted Moshe to delay his tochochah until the end. He feared that their thorough understanding of the gravity of chait would be too devastating. The depression that they would have suffered would have derailed them and brought them to deny the tovos that Moshe did for them.

Our failure to properly do teshuvah even as we stand in mortal danger, is a result of our failure to internalize the seriousness of aveiros. This lack of awareness of the gravity of aveiros can only be rectified with daily doses of mussar. Constant and consistent.

Is listening to a recorded shiur permitted before saying Birchos HaTorah?

Shulchon Aruch rules that thinking Torah thoughts is not the equivalent of speaking words of Torah. Therefore, one may think about Torah prior to saying Birchos HaTorah. Likewise, a posek can issue a halachic ruling without explaining the reasoning behind it before Birchos HaTorah. Other poskim maintain that although it is not the equivalent of speaking, thinking is still a fulfillment of talmud Torah. In their view, Birchos HaTorah is a requirement before thinking Torah thoughts. The poskim have differing opinions on whether listening to Torah is like thinking or like speaking. Contemporary poskim discuss whether listening to a recording of Torah is the equivalent of hearing a live rendition.

סעיף ד וס"ק ה ו־ז; ביאורים ומוספים דרשו, 10

Does saying Kriyas Shema count as learning Torah?

If one did not say Birchos HaTorah before davening, he should intend to fulfill his obligation when he says the brocha of Ahavah Rabbah (or Ahavas Olam). This brocha, which is a request for success in learning, is similar in theme to Birchos HaTorah. To show that the brocha was made as a form of Birchos HaTorah, one must begin to learn immediately after davening, without any interruptions.  Some poskim hold that saying Kriyas Shema counts as learning with respect to this halacha. Most poskim disagree with this ruling. According to many opinions, saying Ahavah Rabbah fulfills the obligation of Birchos HaTorah even if one did not expressly intend for it to do so.

סעיף ז-ח, ס"ק יג, טו ו־יז, וביה"ל ד"ה אם ביאורים ומוספים דרשו, 18

Is there a way to be yotzei Birchos HaTorah at night?

In some instances, a person is obligated to say Birchos HaTorah at night. As in the case with Ahavah Rabbah in the morning, one can be yotzei by saying the brocha of Ahavas Olam during Ma’ariv. The poskim suggest that on the night of a boy’s bar mitzvah, he should have in mind to fulfill his obligation of Birchos HaTorah when he says Ahavas Olam. Since the brocha which he said that morning was recited when he was still a child, it is possible that it would not cover his obligation as an adult.

ס"ק יג; ביאורים ומוספים דרשו, 1

• To show the proper reverence for talmud Torah, one is obligated to recite Birchos HaTorah before he begins to learn. According to many Achronim, reciting at least one brocha is a Torah obligation.

• All areas of limud haTorah--including Mikrah, Mishnah, Talmud, halochos and Medrash--are forbidden before saying Birchos HaTorah. Some Achronim are unsure whether Birchos HaTorah are necessary before learning Sifrei Kabbalah and Aggadic passages. Others are unequivocal that these limudim also require Birchos HaTorah.

• The first of the Birchos HaTorah is a typical birchas hamitzvah which is recited before doing a mitzvah. The second brocha is a birchas hashvach, praising Hakodosh Boruch Hu for selecting Klal Yisroel to be the recipients of the Torah.

• Is one obligated to learn immediately after Birchos HaTorah?

• Should Birchos HaTorah be recited again after taking a nap during the day?

• Are Birchos HaTorah recited if one was awake all night?