I have long taken for granted that it is important to be m'chadesh chiddush (compose new and novel torah insights). However, I realize I have no source for that notion. Is there any source which indicates that it is important to try to come up with chiddushim, or perhaps is simply studying torah without adding any novel interpretation equally as meritorious?
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divreichaim.blogspot.com/2009/05/… points us to the Haamek Davar (Sh'ela?) on Vayikra 18:5 for an answer, but I don't have that source handy.– msh210 ♦Commented May 13, 2013 at 21:57
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@msh210 that's a nice post but I wish he would share the location of that source. ironic that it is a big chiddush itself– not-allowed to change my nameCommented May 14, 2013 at 0:59
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1It says in the Zohar parsha bereishis (forget the exact place but definitely there) that one who makes chidushim in torah creates worlds.– rayCommented May 14, 2013 at 7:23
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@msh210 the source is haamek she'ela 42:10– not-allowed to change my nameCommented May 20, 2013 at 1:03
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@not-vram, great; thanks. If he answers the question and you want to write up his answer here, that'd be a great benefit to the rest of us.– msh210 ♦Commented May 20, 2013 at 7:14
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5 Answers
Tana D've Eliyahu, Raba, near the end of chapter 10, reads:
אשרי מי שמתחדש ד״ת על פיו וכל מי שמתחדש דברי תורה על פיו דומה כמי שמשמיעין אותו מן השמים ואומר לו כך אמר הקב״ה בני בנה לי בית המדרש ששכר הגדול שיש לי באוצרי שלך הוא ובשבילך אני מציל את ישראל
— which I'm having a hard time translating, but it seems to mean:
Happy is he through whose mouth words of Torah are created. Anyone through whose mouth words of Torah are created is like someone who is called from Heaven and told, "God says, 'My son, build me a study hall, for the vast reward in my storehouse is yours, and because of you I rescue the Jews'".
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A tip of the hat to Rabbi Paysach J. Krohn (Echoes of the Maggid, page 235) for pointing me to this source.– msh210 ♦Commented Jun 9, 2013 at 5:27
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possibly 'my son built for me...– user2110Commented Jun 10, 2013 at 14:17
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@nikmasi, I'd thought of that, but then the change in person (third person to second) to "שלך" strikes me as odd. You may well be right, though.– msh210 ♦Commented Jun 10, 2013 at 14:42
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1I think it means blessed is the person, who has words of Torah introduced on his account. I.e. he is the impetus for more Torah learning. (in the example, through building a study hall).– mevaqeshCommented Jan 4, 2017 at 16:17
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@mevaqesh, you may well be right re "on his account" versus "from his mouth" and indeed the study-hall construction makes more sense (to me) that way. But why are you saying "words of Torah introduced" means only more learning and not new words?– msh210 ♦Commented Jan 4, 2017 at 17:20
נפש החיים שער ד פרק יב:
וכל שכן חידושין אמיתים דאורייתא המתחדשין ע"י האדם. אין ערוך לגודל נוראות נפלאות ענינם ופעולתם למעלה. שכל מלה ומלה פרטית המתחדשת מפי האדם. קב"ה נשיק לה ומעטר לה. ונבנה ממנה עולם חדש בפ"ע. והן הן השמים החדשים והארץ החדשה שאמר הכתוב. כמ"ש בהקדמת הזוהר ח"א ד, ב
(my translation) How much more so every chiddush in Torah made by man, there is no measure of the greatness of its awesomeness ... every word of chiddush from the mouth of man, Hashem kisses it and crowns it, and builds from it a new world of its own, and these are the heavens and earth which the verse refers to, as is described in the Zohar
And see further there for more.
From Mishnat Rebi Aharon 1:203
The Mesilat Yesharim writes in his introductions for things known and evident are hidden from people due to their being so evident. Therefore it is necessary to expand the matters and contemplate them, namely, the remedy to increase recognition in them is "lechadesh" (to renew something) in the matter. For the chidush (new thing) causes the entire matter to be clearer so that the evident and familiar receive a new light and shine. The sages said (Sotah 3a): "every parsha that was repeated was repeated only for some chidush (new thing) in it. It was possible to say this new chidush in the first parsha. But the benefit of repeating it is when there is a chidush (new thing). The sages already exhorted us [Midrash Vaetchanan on the verse Devarim 6:6]: "And these words, which I command you this day"] - "that they be in your eyes every day like new".
For the old does not mashpia (influence) a man and he is not affected by it. Only by adding a new idea the matter becomes changed entirely. And likewise by expounding an old matter from a different angle they also become as new....
cited here. see there for more (bottom of page)
R. Nachman of Breslov was a great advocate of m'chadesh chiddush as long as it didnt interfere with halocha
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5Shalom Anthony. Can you quote a passage of a book of Rav Nachman Mibreslav or a talmid? This can improve the answer.– koutyCommented Jun 10, 2016 at 13:29
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Talmud Chagigah 3a:15
תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּרַבִּי יוֹחָנָן בֶּן בְּרוֹקָה וְרַבִּי אֶלְעָזָר [בֶּן] חִסְמָא שֶׁהָלְכוּ לְהַקְבִּיל פְּנֵי רַבִּי יְהוֹשֻׁעַ בִּפְקִיעִין. אָמַר לָהֶם: מָה חִידּוּשׁ הָיָה בְּבֵית הַמִּדְרָשׁ הַיּוֹם? אָמְרוּ לוֹ: תַּלְמִידֶיךָ אָנוּ וּמֵימֶיךָ אָנוּ שׁוֹתִין. אָמַר לָהֶם: אַף עַל פִּי כֵן, אִי אֶפְשָׁר לְבֵית הַמִּדְרָשׁ בְּלֹא חִידּוּשׁ.
The Sages taught: There was an incident involving Rabbi Yoḥanan ben Beroka and Rabbi Elazar ben Ḥisma, when they went to greet Rabbi Yehoshua in Peki’in. Rabbi Yehoshua said to them: What novel idea was taught today in the study hall? They said to him: We are your students and we drink from your water, i.e., all of our Torah knowledge comes from you, and therefore how can we tell you something you have not already learned? He said to them: Even so, there cannot be a study hall without a novelty.
The Netziv on Leviticus 18:5 (וּשְׁמַרְתֶּ֤ם אֶת־חֻקֹּתַי֙ וְאֶת־מִשְׁפָּטַ֔י אֲשֶׁ֨ר יַֽעֲשֶׂ֥ה אֹתָ֛ם הָֽאָדָ֖ם וָחַ֣י בָּהֶ֑ם אֲנִ֖י יְהוָֹֽה:)
https://mg.alhatorah.org/Full/Vayikra/18.5#e0n6
אשר יעשה אותם וגו׳ – לפי פי׳ השני דקאי על מצות התורה משמעו אשר יעשה בפועל. וכדאי׳ במשנה דמכות הנ״ל דהיושב ולא עבר עבירה שהגיע לידו דומה כאלו עשה מצוה בפועל. אבל לפי׳ הא׳ דקאי כל עסק התורה פי׳ יעשה יחדש הלכה ע״י עומק עיונו לפי כללי התורה די״ג מדות והויות התלמוד.
understands the warning, "U'shmartem es chukosai v'es mishpatai asher ya'aseh osam ha'adam v'chai bahem" (Leviticus 18:5) not as a general exhortation to observe mitzvos, but as a specific command to be an "oseh", to create and innovate in Torah. We ask Hashem daily in Ahavah Rabbah to give us the ability to "lilmod u'lelameid, lishmor, v'la'asos, u'l'kayeim" -- "la'asos" is distinct from the shmiras hamitzvos of "kiyum" and is connected to the process of limud haTorah.
