The Torah in Parashat Nisavim foresees the time when Beneh Yisrael would be banished into exile on account of their breach of their covenant with G-d, describing, "Va'yashlichem Be'eretz Aheret" – Hashem's casting the nation into a different land (29:27).
Those who look carefully at the Torah scroll will notice that the letter Lamed in the word "Va'yashlichem" is written larger than the other letters of the Torah. Enlarged letters in the Torah function like bolded text, or capitalized letters, in modern-day writing, denoting emphasis. What might the Torah have sought to emphasize with the enlarged Lamed in this word?
Perhaps we can answer this question by understanding the unique significance of this letter.
Several great Rabbis taught that as the word "Lamed" means "learn," this letter is associated with Torah study. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) explains on this basis the unique shape of the letter Lamed, which is drawn with a vertical line on top, followed by a horizontal line, and then another vertical line dropping down. This shape, the Ben Ish Hai writes, represents the process of Torah tradition. The top vertical line represents the transmission of Torah wisdom as it "descends" from the scholar to his disciple. The horizontal line represents the learning that takes place among peers, how the students – who are generally on the same level, like points on a horizontal line – learn and gain from another. The line descending from that horizonal line symbolizes the students' then transmitting their knowledge and wisdom down to their offspring and students.
If, indeed, the letter Lamed represents Torah learning, then we can perhaps explain the significance of the enlarged letter Lamed in the word "Va'yachlichem."
As mentioned, this word speaks of the Jews leaving into exile, where they would live amidst, and under the authority of, foreign nations. The Torah is alluding to us that when this happens, when we are driven to exile, the Lamed – Torah learning – must be our central point of focus.
Living among foreign cultures, we face two potential challenges: persecution, and assimilation. In some exiles, the primary hardship involved the foreign governments' attempts to ban Jewish learning and practice, to pull us away from our faith and our traditions by force. But in other eras, such as in our current exile here in the United States, the challenge is assimilation. We are, thank G-d, free to practice our religion without any restrictions, but with all the freedoms we enjoy come the lures and pressures of our society. Its beliefs are not our beliefs, its values are not our values, and its lifestyle is not our lifestyle. As a small minority, we face the constant pressure to accept the beliefs, values and lifestyle of our surroundings.
This is why the Lamed is enlarged. The most effective and most important weapon we have in our arsenal with which to defend ourselves against the unrelenting cultural pressure to which we are subject in exile is Torah learning. When we learn Torah, we submerge ourselves in our faith, in our values, in our traditions, in our laws and customs. Torah learning of course is and always was a vitally important part of Jewish life, for several reasons, but in exile – and especially in our current reality – it serves the function of anchoring us to our spiritual core, and fortifying us against the hostile spiritual influences of general society.
Let us, then, redouble our commitment to Torah learning, so we will survive this exile both physically and spiritually, and be worthy of our final redemption, speedily and in our time, Amen.