Our Gemara on amud beis refers to a concept known as Hilchesa Lemishicha and Drosh Vekabel Sachar—meaning that certain laws, though not currently applicable, are studied either in preparation for their observance in Messianic times or simply for the inherent reward of Torah study. The Laws of Sanhedrin and the Laws of Sacrifices fall into this category, as they will only be practically fulfilled after the arrival of Moshiach.
The Be’er Mayim Chaim (Vayikra 6:1) develops this idea in a profound way. The reward for study mentioned in our Gemara is not the standard reward for Torah learning—after all, that would be self-evident. Rather, the Gemara is teaching a unique relationship to these mitzvos. The Hebrew word “drosh” means not only to study, but also to seek. The Be’er Mayim Chaim explains that the phrase should not be translated as “Drosh—study and receive reward,” but rather, “Drosh—seek out and receive reward.”
This means that one should seek out Hashem, demonstrating an earnest desire to perform mitzvos even when unable to do so. This deep yearning, expressed through both study and longing for action, generates its own special reward. This idea aligns with the Talmud’s statement (Menachos 110a):
Reish Lakish said: What is the meaning of the verse: “This is the law [Torah] of the burnt offering, of the meal offering, and of the sin offering, and of the guilt offering, and of the consecration offering, and of the sacrifice of peace offerings” (Vayikra 7:37)? This teaches that anyone who engages in Torah study is considered as though he sacrificed a burnt offering, a meal offering, a sin offering, and a guilt offering.
Notably, the Hebrew phrase for “engage” in Torah is osek, which implies more than mere study. The Gemara does not say “learn” but “engage”, reinforcing the Be’er Mayim Chaim’s insight that this is not just academic learning, but a fervent seeking out. When one sincerely wishes to fulfill a mitzvah but is prevented due to circumstances beyond his control, it counts as if he actually performed the mitzvah (Berachos 6a). Thus, studying and deeply desiring a mitzvah is not merely an intellectual exercise—it becomes an act of devotion that earns a distinct spiritual reward.
The Be’er Mayim Chaim finds this idea embedded in the Torah itself (Vayikra 6:2):
“Command Aharon and his sons, saying: This is the Torah of the burnt offering: The burnt offering itself shall remain where it is burned upon the altar all night until morning, while the fire on the altar is kept going on it.”
Here, the offering itself is mentioned alongside the Torah of the offering. During the “night” of exile, when actual sacrifices cannot be brought, the fire of devotion can still be kept alive through the study of these laws, expressing our yearning for closeness to Hashem and our desire to one day fulfill these mitzvos in actuality.
This concept is also reflected in Moshe Rabbeinu’s request of Hashem (Shemos 33:18): “Show me Your glory.” The Rambam (Yesodei HaTorah 1:10) explains that since Hashem is non-corporeal, Moshe could not have literally meant that he wished to "see" Hashem. Rather, he yearned to connect to Hashem’s essence in the deepest way possible for human comprehension.
But we must ask: At that moment, Moshe was already the greatest prophet! He had received the Torah, and surely, he understood that there are limits to what a human can grasp about Hashem. So what more could he have been seeking? The answer is that his very act of yearning itself brought him closer to Hashem—and in doing so, he did achieve a higher level of understanding.
This is the power of seeking. In relationships, too, the expression of a desire to be close is itself part of the process of becoming close. When couples experience frustration, distance, or emotional struggles, simply articulating the desire to connect—expressing, “I want to be closer to you”—can itself be a step toward healing. Even when challenges are slow to resolve, the yearning and effort to bridge the gap strengthens the bond.
So too, in our relationship with Hashem, longing to connect, even when action is impossible, is not just an empty wish—it is itself a form of connection.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation 
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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, DHL is a psychotherapist who works with high conflict couples and families as well male sexual health. He can be reached via email at simchafeuerman@gmail.com