The Talmud in Shabbat 31a states: Rava said: When a person is brought in for judgment, they ask him: Were you reliable in your business dealings? Did you set fixed times for Torah study? [Did you engage in procreation?] Did you anticipate redemption? Did you engage in discourse about [the Torah’s] wisdom? Did you infer one thing from another? Nevertheless, [beyond all of these], if “fear of the Lord is his storehouse” (Is. 33:6), then yes [he is worthy of ultimate reward], and if not, he is not [worthy]. A parable [to illustrate this]: A person said to his agent: Bring a kor of wheat to the upper floor [to store there]. He went and brought it up for him. He said to him: Did you mix in a kav of ḥomtin? [The agent] answered: No. He said to him: Then it would have been better had you not brought it up. Rashi explains: A kav of ḥomtin is salty soil that protects produce from becoming worm-infested.
According to the idiom of the parable, namely, that he said [to his agent], “It would have been better had you not brought [the wheat] up,” then the lesson seems to be that without “fear of the Lord is his storehouse,” it would have been better if he had never studied Torah. This is astonishing, for there is no such implication anywhere in the Talmud. True, our Sages, of blessed memory, said in Berakhot 17a: “One who [studies Scripture and the Oral Torah] not for their own sake would have been better off had he never been created”; the Tosafot1This explanation appears in Rashi ad loc. as well (s.v. “haoseh”). It is not clear why R. Salanter cites the later Tosafists. have explained there that this refers to one who studies Torah only to provoke his colleagues; see ad loc. Moreover, they only said that he would have been better off had he never been created and never come into this world. However, now that he has been created, he is not at liberty to neglect any mitzva. God forbid that we say of someone who has no fear of Heaven that it would be better that he not study Torah at all.
There are two aspects to the mitzva of Torah study: a) studying Torah [i.e., the act itself]; b) knowing the Torah. The commandment to study Torah is derived from the verse “Meditate upon [the Torah] day and night” (Josh. 1:8). As Rambam, Tur, and Shulḥan Arukh state at the beginning of the Laws of Torah Study: “Every person2The three sources cited have slightly different formulations, but all use language that clearly limits the obligation to Jewish men. For instance, Rambam and Shulḥan Arukh use the term “ish” (“man”). R. Salanter uses the more inclusive language of “adam.” in Israel is obligated to study Torah…as it is written, ‘Meditate upon it day and night’”; see ad loc. When it comes to this mitzva of studying Torah, whatever one studies fulfills the positive commandment of “Meditate upon it day and night,” be it Scripture, Mishna, Talmud, halakha, or aggada, all of which were given to Moses at Sinai. And this is expounded at length in the Nefesh HaḤayim 4:6; see ad loc. Although one cannot reach a conclusion on matters of law based on Scripture or Mishna, and certainly not based on aggada, one still fulfills the mitzva of learning Torah.
However, the second dimension of the mitzva of Torah study is knowing the Torah. It is to this that our Sages, of blessed memory, refer in Kiddushin 30a: “You shall teach them (veshinantam)” (Deut. 6:7) [means] that the words of the Torah shall be honed in your mouth; if someone asks you something, do not stammer a response, but answer at once, as it says: “Say to wisdom, you are my sister” (Prov. 7:4); and it says: “Bind them on the tablet of your heart…” (ibid. 3);3The verse, cited in full by the Talmud (ad loc.), states: “Bind them on your fingers; write them on the tablet of your heart.” R. Salanter misquotes the verse here, though he cites it accurately in the next paragraph. […]and it is said: “Your arrows are sharp…” (Ps. 45:6). Rashi explains: “‘Shall be honed in your mouth’ – Review them and delve into their depths, so that if someone asks you, you do not need to stammer…. ‘Say to wisdom, you are my sister’ – Master it like [you have mastered the law that] your sister is forbidden to you [sexually]”; see ad loc.
There are two basic elements of this mitzva [of knowing the Torah]: a) knowledge, the acquisition of proficiency in all parts of the Torah, so that his learning is well rehearsed in his mouth; b) the ability to become wiser through Torah, to sharpen, hone, and arrange the mind so one can thrust and parry in the war of Torah, and uproot mountains with his dialectical thinking. Our Sages, of blessed memory, called these two [elements] “Sinai” and “uprooter of mountains” [respectively]. These two [elements] are also included in the verses cited by our Sages, of blessed memory, in the passage from Kiddushin cited above: “Write them on the tablet of your heart” refers to the element of proficiency; “Your arrows are sharp” refers to dialectic and acute analytical skills. Now, the “knowledge of Torah” aspect [of the mitzva of Torah study] is specifically the study of the Talmud and legal codes; one does not fulfill this obligation by studying anything else, of course.4As R. Salanter explains in the next paragraph, the purpose of this aspect of Torah study is to know the practical halakha. This, obviously, is achieved by studying the relevant parts of the Talmud and the legal codes. Moreover, the order of study should be geared toward achieving this goal, for not all areas [of Torah] are equivalent; our Sages, of blessed memory, have said at the end of Bava Batra (175b): R. Ishmael said: “One who wants to become wiser should study monetary law…”; see ad loc.
The goal of knowing the Torah is to know the Torah’s laws and juridical principles thoroughly, so that he has clear rulings for all matters regarding how to observe and uphold the whole of the Torah and commandments. And see Rambam, Tur, and Shulḥan Arukh in the Laws of Torah Study, where they write: One must divide his [study] time into thirds: one third Scripture…one third he should focus on understanding and discern…, deriving one matter from another and comparing one matter to another…until he knows…how to ascertain what is forbidden and what is permitted…. This is what is called “gemara.” Now, the wiser, more proficient, and sharper he becomes in these matters, the more understanding and discerning he will be in his knowledge of the laws of the Torah, applied as practical halakha. He will be able to produce novel rulings through his own understanding and decide among [different] opinions. The ultimate purpose is to become a bona fide posek (decisor), issuing rulings for himself and others, as they said: “If someone asks you, [you do not need to stammer]….”
There are God-fearing people who err and think that the essential need to be able to study Torah is only for someone who wishes to become a posek and issue rulings to the public, but one who is a straggler in the ranks5Based on Isaiah 14:31. can be a servant of God, blessed be His name, and uphold every word of the Torah and the commandments, even if he is not so great in Torah. However, in truth, this [view] is a serious error. Even each person [studying only] for himself, if he wants to go in the ways of God, blessed be His name, and to set his course in accordance with the path of the Torah, then any way that he increases his [Torah] knowledge and wisdom, the more capably he can uphold the Torah and the commandments. Even the person who is learning just for himself must become proficient in the whole Torah – to have an understanding heart and an assiduous mind – so that he can observe and uphold the Torah in accordance with and within the parameters of its laws. Even the Ḥoshen Mishpat6The section of Shulḥan Arukh that deals with jurisprudence, civil law, torts, contracts, and other forms of monetary law. and Even HaEzer7The section of Shulḥan Arukh that deals with marriage, divorce, and procreation. parts of the Torah must be fluent in his mouth for his own practice. Our master, teacher, and rabbi [R. Israel Salanter,] ztvk”l, showed us several examples of this principle [namely, how thorough knowledge of these areas of halakha are essential for individual practice].8As is often the case in Ohr Yisrael, R. Isaac Blazer is recording what he heard from R. Salanter.
As we increase our understanding, we find that there are things that are permitted for fulfilling the objective of the mitzva of knowing the Torah which would not be relevant to the mitzva of studying Torah – for example, wasting time. For the sake of knowing the Torah – that is, [developing] the capacity to study – one may “waste” time traveling from city to city, even wandering far away, in search of a great rabbi from whose mouth he may seek Torah and from whom he can receive methods of study and analysis. Similarly, one may spend time on periods of rest and sleep – as he needs according to his nature – so that afterward his mind will be clearer to understand and discern matters in depth. All this has no connection to the mitzva of simply studying Torah, of course.
This is also the essence of studying with dialectical analysis and to sharpen [the mind]: They are only to improve one’s capacity to know Torah. Our Sages, of blessed memory, have even permitted occasionally saying something to students that is not quite true in order to sharpen the students, so that they consider the matter and respond. This is clear from Nidda 45a: “R. Akiva did not say this except to sharpen the students with it.” None of this has anything to do with the mitzva of simply studying Torah.
Now, the essence of the mitzva of simply studying Torah is like all the other mitzvot. It has no special relationship with the fear of God, for every minute and second that one studies Torah, he fulfills the positive commandment of “Meditate upon it….” This is just like there is no special relationship between other mitzvot, like shofar, sukka, and lulav, and fear of God, blessed be His name.9The first aspect of Torah study highlights the act of studying and can be compared to the performance of any other mitzva. When one is actively studying, he fulfills the mitzva; it hardly matters whether he fears God or whether he retains what he has learned. The second aspect of Torah study, namely, knowing the Torah, focuses on retention and understanding. Thus, taking time off to relax the mind, investing in the search for the right teacher, and exercising the critical faculties are all endeavors that can enhance one’s knowledge of Torah but are not themselves acts of Torah study.
Indeed, the definition of learning in order to fulfill the mitzva of knowing the Torah is to understand, to discern, and to become complete in wisdom of the Torah. Its essence is to know the laws of the Torah and reach the level of being able to issue rulings, to decide “between blood and blood, between plea and plea” (Deut. 17:8). [To reach this stage] it is necessary and essential that “fear of the Lord is his storehouse,” for without fear of God, his wisdom can be “a cause of stumbling and faltering” (I Sam. 25:31) into sin. When it comes to himself, our Sages, of blessed memory, have said in Shabbat 31b: “Anyone who has Torah but does not have fear of Heaven is like a treasurer [who was given the keys to the inner doors but not the keys to the outer doors]. With what will he enter?” Rashi explains there that fear of Heaven resembles [the outer doors, through which one can enter to the inner doors]. Thus, if he fears Heaven, he becomes vigilant about observing and performing [the mitzvot], and if not, he is not concerned about his Torah; see ad loc. Accordingly, if fear of the Lord is not his storehouse, then the more wisdom he acquires to discern between what is forbidden and what is permitted – yet without being cautious in practice – the greater will be his punishment.
When it comes to offering halakhic instructions to the masses, it is all the more critical that he possess fear of God, so that he works hard to become as thorough as necessary to issue rulings. Indeed, without fear of God, he might become part of what our Sages, of blessed memory, said in Avoda Zara 19b: “‘For she has cast down many wounded’ (Prov. 7:26) – This is referring to a student who has not reached [the level where he can render] halakhic rulings, yet issues rulings.” Likewise, he should be among those who fear issuing rulings, as our Sages, of blessed memory, said in Sanhedrin 7a: “A judge should always view himself as though there is a sword placed between his thighs and Hell is open below him.” Thus we see that fear of God must be before his eyes [when he issues his rulings.]
Likewise, when it comes to being on the level where one may issue rulings, one must be crowned with wholeness and refinement of character, free of all personal desires or biased self-interest. As our master, teacher, and rabbi, [R. Israel Salanter,] ztvk”l, wrote in the introduction toSeferTevunah:10See below, Letter 29, p. 179. Purity – this is what scientists call “scientific knowledge” and the Mussar sages call the stripping away of physicality, meaning that the intellect stands alone and is not combined with other human psychic drives. Otherwise, the tendencies of the psychic drives are screens separating him from recognizing the truth. For, even though straight judgment helps [in recognizing the truth], tendencies distort [judgment, leading it] to proceed along crooked paths.
Even when he reaches this stage of equanimity – whether he already uttered [this ruling] or not – and considering that a person is liable to err at times, he should have no self-interest or will to stand by his opinion and hold fast to his words, once he uttered them. He should not be ashamed to retract his words, as we see that our Sages, of blessed memory, were not ashamed to recant and to publicly declare, “The words I said before you were [the result of] an error on my part.”
This is what our master, teacher, and rabbi, [R. Israel Salanter,] ztvk”l, said: Who is a greater scholar than our teacher and master, the eminent and pious, the leader of the entire Diaspora, our master Zvi Hirsh Braude, ztvk”l, the eminent head of the Salant rabbinical court? Sometimes he ruled on a question in the laws of tereifot11Laws regarding the internal blemishes and defects that render a slaughtered animal non-kosher. in a chicken and the applicant already returned to his house with the object of the inquiry; if some niggling question about his ruling would occur to him later, he would instruct them to bring the subject of the inquiry back again so he could study the matter a second time.
Indeed, without fear of God and wholeness of character traits, one can get caught in the thicket of several obstacles and forms of corruption, for several biases that are common within character traits can sometimes “bribe” his reason and turn it crooked. So if sometimes he errs in his ruling, he will be embarrassed to recant it; rather, he will make an effort to reinforce his words and “press the mountain like a barrel”12I.e., he forces evidence to fit his ruling. The expression comes from Shabbat 88a. over his ruling. Sometimes, even if he merely uttered [his ruling],13I.e., without delivering a formal written ruling. he will fortify himself to maintain his position – and not admit the truth.
All [such behavior] is a great sin. For the Torah in its entirety belongs to the Holy One, blessed be He, and all the effort that a person expends to properly decide some law or judgment, or to understand and gain deeper insight into some halakha, is only in order to know and comprehend how to attain the will of God, blessed be His name, by means of His Torah – for the Torah is entirely the wisdom and will of [God], blessed be His name. But if some bias leads him astray, and he wishes to fool his reason, turning it toward his desire, to rule on some law or explain some halakha according to his opinion and will – although in his heart he knows that this is not the true [Torah] – he is, in fact, inventing a new Torah out of his own mind. This wrecks the foundations of the religion, God save us. There is no need to belabor this matter. Similarly, without fear of God and wholeness of character traits, he will be ashamed to come to a joint understanding with another decisor in some law or decision. Sometimes he will hold back even though the other is greater than him. Sometimes he will be slothful and not consider his ruling carefully or not bother penetrate the matter until it becomes clear to him.
The principle of the matter is: To fulfill the objective of knowing the Torah – that is, to know halakha with clarity, to instruct himself and others – it is necessary that “fear of the Lord is his storehouse.” Without it, he may encounter many stumbling blocks and forms of corruption, even destroying a whole world.
Now, with respect to the mitzva to study Torah to fulfill the positive commandment of “Meditate [upon it day and night],” the purpose is realized immediately, for every moment he studies, he fulfills the positive commandment. However, the methods of studying in order to know the Torah – to fulfill the commandment “‘You shall teach them’ – the words of the Torah shall be honed in your mouth,” which means becoming whole through the wisdom of the Torah, acquiring knowledge and sharpening the intellect so that he can engage in wise discourse, and [acquiring] an understanding heart for straightforward reasoning – this cannot be accomplished all at once, only over a long time of many days and years. In accordance with his effort and toil, he will reach the desired end goal. We find, therefore, that the methods of studying and working in order to know the Torah are oriented toward the future. It can be compared to one who fills the granary with grain – where it will be stored for a long time, until the price rises and he produces much profit. So it is with one who puts great effort into knowing Torah, gathering and collecting wisdom and judgment to continually add to his storehouse – until the very end, when the goal is realized.
It has already been explained that many behaviors were permitted for the sake of knowing the Torah, which would not have been relevant for the sake of only studying Torah – such as the element of dialectic methods to sharpen [the mind] and wasting much time [in ways] that can improve methods for knowing the Torah, as mentioned above. Now, if “fear of the Lord is his storehouse,” then he will reach the desired outcome in wholeness – so it was worth all the dialectics and mind sharpening and wasted time. Then his heart should rejoice at all his efforts to fulfill the mitzva “You shall teach them,” to “call wisdom his sister,” and for halakha to be in accordance with his view. However, if fear of the Lord is not his storehouse, then even if he knows [Torah to the extent that he can] understand and issue rulings, he still has not attained the desired outcome, for his wisdom may be “a cause of stumbling and faltering,” as mentioned above. In such a case, all the effort at dialectic and mind sharpening and time wasted to become one who can uproot mountains with his erudition was not worth it. It would have been better that he spent all his time learning Torah constantly, only to fulfill the positive commandment of “Meditate [upon it day and night].”
This is [the meaning of] what our Sages, of blessed memory, said: When a person is brought in for judgment, they ask him […] Did you set times for Torah study?... Did you engage in discourse about [the Torah’s] wisdom? Did you infer one thing from another? Nevertheless, if “fear of the Lord is his storehouse,” then yes [he is worthy of ultimate reward], and if not, he is not [worthy]. A parable… They are not referring here to the essence of the mitzva to study Torah, the positive commandment of “Meditate [upon it day and night],” for it has no relationship with fear of God, just as there is no connection between other mitzvot and the fear of God, blessed be His name. Rather, this [parable] applies to the questions, “Did you engage in discourse about [the Torah’s] wisdom? Did you infer one thing from another?” About this it states, “If ‘fear of the Lord is his storehouse,’ then yes [he is worthy of ultimate reward], and if not, he is not [worthy].” For if fear of the Lord is not his storehouse, then he never got to the end purpose; his wisdom remains a stumbling block into sin for him. It would have been better that he never engaged in dialectics, as said above.
For this reason, the parable is very precise in being about someone who said to his agent: “Bring a kor of wheat to the upper floor.” He went and brought it up for him. He said to him: “Did you mix in a kav of ḥomtin?” [The agent] answered: “No.” He said to him: “Then it would have been better had you not brought it up.” Perforce, one brings a kor of wheat to the upper floor to leave it in the storehouse for a long time, until its price rises or for any other purpose he may have. But if he does not mix [the wheat] with a kav of ḥomtin it is quite possible that the produce will become infested. So he says, “It would have been better had you not brought it up,” for [the owner] would have eaten it or sold it right away, before it becomes infested. So it is with methods of learning Torah in order to know it, engaging in wise dialectic and inferring one matter from another. This is comparable to bringing produce into the storehouse for the future, as said above. However, if fear of the Lord is not his storehouse, and his wisdom may be for him “a cause of stumbling and faltering,” then it would have been better that he never engaged in dialectic, did not infer one matter from another, and did not waste any time trying to bring things into his storehouse, as mentioned above, but instead studied Torah constantly and straightforwardly, to fulfill the positive commandment of “Meditate [upon it day and night],” whose end purpose is realized at once, as mentioned above.
This is why they ask him in this order. “Did you set times for Torah study?” This refers to the mitzva of learning Torah. “Did you engage in discourse about [the Torah’s] wisdom? Did you infer one thing from another?” These refer to knowing the Torah, from the verse “You shall teach them.” It is about this [aspect of Torah study] that it says: “If ‘fear of the Lord is his storehouse,’ then yes [he is worthy of ultimate reward], and if not, he is not [worthy]. A parable…,” as mentioned above.
בַּגְּמָרָא שַׁבָּת דַּף ל"א זֶה לְשׁוֹנָהּ, אָמַר רָבָא בְּשָׁעָה שֶׁמַּכְנִיסִין אָדָם לַדִּין, אוֹמְרִים לוֹ נָשָׂאתָ וְנָתַתָּ בֶּאֱמוּנָה. קָבַעְתָּ עִתִּים לַתּוֹרָה כוּ', צִפִּיתָ לִישׁוּעָה פִּלְפַּלְתָּ בַּחָכְמָה, הֵבַנְתָּ דָּבָר מִתּוֹךְ דָּבָר, וַאֲפִלּוּ הָכֵי אִי יִרְאַת ה' אוֹצָרוֹ אִין אִי לֹא לֹא, מָשָׁל לְאָדָם שֶׁאָמַר לִשְׁלוּחוֹ. הַעֲלֵה לִי כּוֹר חִטִּים לַעֲלִיָּה, הָלַךְ וְהֶעֱלָה לוֹ, אָמַר לוֹ עֵרַבְתָּ לִי בָּהֶן קַב חֻמְטִין, אָמַר לוֹ לָאו אָמַר לוֹ מוּטָב אִם לֹא הֶעֱלִיתָה עַד כָּאן לְשׁוֹן הַגְּמָרָא, וּפֵרֵשׁ רַשִׁ"י קַב חֻמְטִין אֶרֶץ מְלֵחָה וּמְשַׁמֶּרֶת אֶת הַפֵּרוֹת מֵהַתְלִיעַ עַיֵּן שָׁם:
The Talmud in Shabbat 31a states:
Rava said: When a person is brought in for judgment, they ask him: Were you reliable in your business dealings? Did you set fixed times for Torah study? [Did you engage in procreation?] Did you anticipate redemption? Did you engage in discourse about [the Torah’s] wisdom? Did you infer one thing from another? Nevertheless, [beyond all of these], if “fear of the Lord is his storehouse” (Is. 33:6), then yes [he is worthy of ultimate reward], and if not, he is not [worthy]. A parable [to illustrate this]: A person said to his agent: Bring a kor of wheat to the upper floor [to store there]. He went and brought it up for him. He said to him: Did you mix in a kav of ḥomtin? [The agent] answered: No. He said to him: Then it would have been better had you not brought it up.
Rashi explains: A kav of ḥomtin is salty soil that protects produce from becoming worm-infested.
וְהִנֵּה לְפִי סִגְנוֹן הַמָּשָׁל שֶׁאָמַר לוֹ מוּטָב אִם לֹא הֶעֱלִיתָ, נִרְאֶה בְּהַנִּמְשָׁל דְּאִם אֵין יִרְאַת ד' אוֹצָרוֹ, מוּטָב לוֹ שֶׁלֹּא לָמַד כְּלָל, יִפָּלֵא מְאֹד כִּי לֹא מַשְׁמַע כֵּן בְּכָל הַשַּׁ"ס, וְאַף שֶׁאָמְרוּ חֲכָמֵינוּ זַ"ל בִּבְרָכוֹת דַּף י"ז, דְּכָל הָעוֹשֶׂה שֶׁלֹּא לִשְׁמָהּ נוֹחַ לוֹ שֶׁלֹּא נִבְרָא, כְּבָר פֵּרְשׁוּ שָׁם הַתּוֹסָפוֹת, דְּהַיְנוּ שֶׁאֵינוֹ לוֹמֵד אֶלָּא לְקַנְטֵר חֲבֵרָיו עַיֵּן שָׁם, וְאַף גַּם זֶה הֲרֵי אָמְרוּ רַק נוֹחַ לוֹ שֶׁלֹּא נִבְרָא וְלֹא בָּא לָעוֹלָם כְּלָל, אוּלָם מֵאַחַר שֶׁנִּבְרָא אֵינוֹ בֶּן חוֹרִין לְהִבָּטֵל מִשּׁוּם מִצְוָה, וְחָלִילָה לוֹמַר כִּי כָּל מִי שֶׁאֵין בּוֹ יִרְאַת שָׁמַיִם, מוּטָב שֶׁלֹּא יִלְמֹד כְּלָל:
According to the idiom of the parable, namely, that he said [to his agent], “It would have been better had you not brought [the wheat] up,” then the lesson seems to be that without “fear of the Lord is his storehouse,” it would have been better if he had never studied Torah. This is astonishing, for there is no such implication anywhere in the Talmud. True, our Sages, of blessed memory, said in Berakhot 17a: “One who [studies Scripture and the Oral Torah] not for their own sake would have been better off had he never been created”; the Tosafot1This explanation appears in Rashi ad loc. as well (s.v. “haoseh”). It is not clear why R. Salanter cites the later Tosafists. have explained there that this refers to one who studies Torah only to provoke his colleagues; see ad loc. Moreover, they only said that he would have been better off had he never been created and never come into this world. However, now that he has been created, he is not at liberty to neglect any mitzva. God forbid that we say of someone who has no fear of Heaven that it would be better that he not study Torah at all.
הִנֵּה בְּמִצְוַת תַּלְמוּד תּוֹרָה יֵשׁ בָּזֶה שְׁנֵי עִנְיָנִים, אֶחָד לִמּוּד הַתּוֹרָה, שֵׁנִי יְדִיעוֹת הַתּוֹרָה, מִצְוַת לִמּוּד הַתּוֹרָה הוּא מִן הַכָּתוּב וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה, וּכְמוֹ שֶׁכָּתַב הָרַמְבַּ"ם וְהַטּוּר וְשֻׁלְחָן עָרוּךְ בְּרֵישׁ הִלְכוֹת תַּלְמוּד תּוֹרָה וְזֶה לְשׁוֹנוֹ, כָּל אָדָם מִיִּשְׂרָאֵל חַיָּב בְּתַלְמוּד תּוֹרָה כוּ' שֶׁנֶּאֱמַר וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה עַיֵּן שָׁם, וְהִנֵּה לְמִצְוָה זוֹ שֶׁל לִמּוּד הַתּוֹרָה, כָּל מַה שֶּׁלּוֹמֵד מְקַיֵּם הַמִּצְוַת עֲשֵׂה וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה, הֵן מִקְרָא אוֹ מִשְׁנָה גְּמָרָא הֲלָכוֹת וְאַגָּדוֹת שֶׁכֻּלָּן נִתְּנוּ לְמֹשֶׁה מִסִּינַי, וּכְמוֹ שֶׁהֶאֱרִיךְ בָּזֶה בְּסֵפֶר נֶפֶשׁ הַחַיִּים שַׁעַר ד' פֶּרֶק ו' עַיֵּן שָׁם, וְאַף שֶׁלֹּא יוּכַל לִפְסֹק דִּין מִתּוֹךְ מִקְרָא אוֹ מִשְׁנָה וְכָל שֶׁכֵּן מִן אַגָּדָה, בְּכָל זֹאת יוֹצֵא יְדֵי מִצְוַת לִמּוּד הַתּוֹרָה:
There are two aspects to the mitzva of Torah study: a) studying Torah [i.e., the act itself]; b) knowing the Torah. The commandment to study Torah is derived from the verse “Meditate upon [the Torah] day and night” (Josh. 1:8). As Rambam, Tur, and Shulḥan Arukh state at the beginning of the Laws of Torah Study: “Every person2The three sources cited have slightly different formulations, but all use language that clearly limits the obligation to Jewish men. For instance, Rambam and Shulḥan Arukh use the term “ish” (“man”). R. Salanter uses the more inclusive language of “adam.” in Israel is obligated to study Torah…as it is written, ‘Meditate upon it day and night’”; see ad loc. When it comes to this mitzva of studying Torah, whatever one studies fulfills the positive commandment of “Meditate upon it day and night,” be it Scripture, Mishna, Talmud, halakha, or aggada, all of which were given to Moses at Sinai. And this is expounded at length in the Nefesh HaḤayim 4:6; see ad loc. Although one cannot reach a conclusion on matters of law based on Scripture or Mishna, and certainly not based on aggada, one still fulfills the mitzva of learning Torah.
אוּלָם הַגֶּדֶר הַשֵּׁנִי בְּמִצְוַת תַּלְמוּד תּוֹרָה, הוּא יְדִיעוֹת הַתּוֹרָה, וְהוּא מַה שֶּׁאָמְרוּ חֲכָמֵינוּ זַ"ל בְּקִדּוּשִׁין דַּף ל', וְשִׁנַּנְתָּם שֶׁיֵּהוּ דִּבְרֵי תּוֹרָה מְחֻדָּדִים בְּפִיךָ, שֶׁאִם יִשְׁאַל לְךָ אָדָם דָּבָר, אַל תְּגַמְגֵּם וְתֹאמַר לוֹ אֶלָּא אֱמֹר לוֹ מִיָּד, שֶׁנֶּאֱמַר אֱמֹר לַחָכְמָה אֲחוֹתִי אַתְּ, וְאוֹמֵר קָשְׁרֵם עַל לוּחַ לִבֶּךָ כוּ', וְאוֹמֵר חִצֶּיךָ שְׁנוּנִים כוּ', וּפֵרֵשׁ רַשִׁ"י יְהוּ מְחֻדָּדִים בְּפִיךָ, חֲזֹר עֲלֵיהֶם וּבְדֹק בְּעָמְקָם, שֶׁאִם יִשְׁאַלְךָ אָדָם לֹא תִּצְטָרֵךְ לְגַמְגֵּם כוּ', אֱמֹר לַחָכְמָה אֲחוֹתִי אַתְּ שֶׁתְּהֵא בָּקִי בָּהּ כַּאֲחוֹתְךָ שֶׁאֲסוּרָה לְךָ עַיֵּן שָׁם:
However, the second dimension of the mitzva of Torah study is knowing the Torah. It is to this that our Sages, of blessed memory, refer in Kiddushin 30a:
“You shall teach them (veshinantam)” (Deut. 6:7) [means] that the words of the Torah shall be honed in your mouth; if someone asks you something, do not stammer a response, but answer at once, as it says: “Say to wisdom, you are my sister” (Prov. 7:4); and it says: “Bind them on the tablet of your heart…” (ibid. 3);3The verse, cited in full by the Talmud (ad loc.), states: “Bind them on your fingers; write them on the tablet of your heart.” R. Salanter misquotes the verse here, though he cites it accurately in the next paragraph. […]and it is said: “Your arrows are sharp…” (Ps. 45:6).
Rashi explains: “‘Shall be honed in your mouth’ – Review them and delve into their depths, so that if someone asks you, you do not need to stammer…. ‘Say to wisdom, you are my sister’ – Master it like [you have mastered the law that] your sister is forbidden to you [sexually]”; see ad loc.
יְסוֹד הַמִּצְוָה הַזֹּאת כּוֹלֵל שְׁנֵי פְּרָטִים, אֶחָד הַיְדִיעָה לִרְכֹּשׁ לוֹ הַבְּקִיאוּת בְּכָל חֶלְקֵי הַתּוֹרָה, שֶׁיִּהְיֶה תַּלְמוּדוֹ שָׁגוּר בְּפִיו, שֵׁנִי הוּא הַיְכֹלֶת, לְהִתְחַכֵּם בַּתּוֹרָה לְחַדֵּד הַשֵּׂכֶל לְשַׁנְּנוֹ וּלְהֵישִׁירוֹ שֶׁיּוּכַל לִישָּׂא וְלִיתֵּן בְּמִלְחַמְתָּהּ שֶׁל תּוֹרָה, וְלַעֲקֹר הָרִים בְּפִלְפּוּלוֹ, וּשְׁתֵּי אֵלֶּה כִּנּוּ חֲכָמֵינוּ זַ"ל בְּשֵׁם סִינַי וְעוֹקֵר הָרִים, וְזֶהוּ נִכְלָל גַּם בַּכָּתוּב שֶׁהֵבִיאוּ חֲכָמֵינוּ זַ"ל בַּגְּמָרָא קִדּוּשִׁין הַנִּזְכָּר לְעֵיל, כָּתְבֵם עַל לוּחַ לִבֶּךָ, זֶהוּ יְסוֹד הַבְּקִיאוּת, חִצֶּיךָ שְׁנוּנִים, זֶהוּ הַפִּלְפּוּל וְהַחֲרִיפוּת, וְהִנֵּה לִיסוֹד יְדִיעַת הַתּוֹרָה הוּא דַּוְקָא לִמּוּד הַגְּמָרָא וְהַפּוֹסְקִים, וְאֵינוֹ יוֹצֵא בְּלִמּוּד אַחֵר כַּמּוּבָן, וְגַם סֵדֶר הַלִּמּוּד יִהְיֶה בְּעִנְיָן שֶׁיַּגִּיעַ לְמַטְּרָתוֹ, כִּי לֹא כָּל הַמְּקוֹמוֹת שָׁווֹת, וּכְבָר אָמְרוּ חֲכָמֵינוּ זַ"ל בְּשִׁלְהֵי בָּבָא בַּתְרָא דַּף קע"ה, אָמַר רַבִּי יִשְׁמָעֵאל הָרוֹצֶה שֶׁיַּחְכִּים יַעֲסֹק בְּדִינֵי מָמוֹנוֹת כוּ' עַיֵּן שָׁם:
There are two basic elements of this mitzva [of knowing the Torah]: a) knowledge, the acquisition of proficiency in all parts of the Torah, so that his learning is well rehearsed in his mouth; b) the ability to become wiser through Torah, to sharpen, hone, and arrange the mind so one can thrust and parry in the war of Torah, and uproot mountains with his dialectical thinking. Our Sages, of blessed memory, called these two [elements] “Sinai” and “uprooter of mountains” [respectively]. These two [elements] are also included in the verses cited by our Sages, of blessed memory, in the passage from Kiddushin cited above: “Write them on the tablet of your heart” refers to the element of proficiency; “Your arrows are sharp” refers to dialectic and acute analytical skills.
Now, the “knowledge of Torah” aspect [of the mitzva of Torah study] is specifically the study of the Talmud and legal codes; one does not fulfill this obligation by studying anything else, of course.4As R. Salanter explains in the next paragraph, the purpose of this aspect of Torah study is to know the practical halakha. This, obviously, is achieved by studying the relevant parts of the Talmud and the legal codes. Moreover, the order of study should be geared toward achieving this goal, for not all areas [of Torah] are equivalent; our Sages, of blessed memory, have said at the end of Bava Batra (175b): R. Ishmael said: “One who wants to become wiser should study monetary law…”; see ad loc.
תַּכְלִית הַמִּצְוָה שֶׁל יְדִיעַת הַתּוֹרָה, הוּא לֵידַע דִּינֵי הַתּוֹרָה וּמִשְׁפָּטֶיהָ עַל בּוּרְיָן שֶׁיִּהְיֶה לוֹ הֲלָכָה בְּרוּרָה בְּכָל מָקוֹם, אֵיךְ לִשְׁמֹר וּלְקַיֵּם אֶת כָּל הַתּוֹרָה וְהַמִּצְוָה וְעַיֵּן לְהָרַמְבַּ"ם וְהַטּוּר וְשֻׁלְחָן עָרוּךְ בְּהִלְכוֹת תַּלְמוּד תּוֹרָה, וְזֶה לְשׁוֹנוֹ וְחַיָּב לְשַׁלֵּשׁ אֶת זִמּוּן לְמִידָתוֹ שְׁלִישׁ בַּתּוֹרָה שֶׁבִּכְתָב כוּ', וּשְׁלִישׁ יָבִין וְיַשְׂכִּיל כוּ', וְיוֹצִיא דָּבָר מִדָּבָר וִידַמֶּה דָּבָר לְדָבָר כוּ' עַד שֶׁיֵּדַע כו', וְהֵיאַךְ יוֹצִיא הָאִסּוּר וְהַמֻּתָּר כוּ', וְעִנְיָן זֶה הוּא הַנִּקְרָא גְּמָרָא עַיֵּן שָׁם, וְהִנֵּה כְּכָל אֲשֶׁר יַרְבֶּה לְהִתְחַכֵּם וּלְהִתְעַצֵּם בַּמִּקְצוֹעוֹת הָאֵלּוּ בִּבְקִיאוּת וַחֲרִיפוּת, כֵּן יָבִין וְיַשְׂכִּיל יוֹתֵר בִּידִיעַת מִשְׁפְּטֵי הַתּוֹרָה הֲלָכָה לְמַעֲשֶׂה. לְחַדֵּשׁ דִּינִים מִדַּעְתּוֹ וּלְהַכְרִיעַ בֵּין הַשִּׁיטוֹת, וְסוֹף הַתַּכְלִית הוּא לְהַגִּיעַ לְמַעֲלַת הַהוֹרָאָה בִּבְחִינָה נַעֲלָה, לְהוֹרוֹת הוֹרָאָה לְעַצְמוֹ וְלַאֲחֵרִים, וּכְמוֹ שֶׁאָמְרוּ שֶׁאִם יִשְׁאַלְךָ אָדָם כוּ':
The goal of knowing the Torah is to know the Torah’s laws and juridical principles thoroughly, so that he has clear rulings for all matters regarding how to observe and uphold the whole of the Torah and commandments. And see Rambam, Tur, and Shulḥan Arukh in the Laws of Torah Study, where they write:
One must divide his [study] time into thirds: one third Scripture…one third he should focus on understanding and discern…, deriving one matter from another and comparing one matter to another…until he knows…how to ascertain what is forbidden and what is permitted…. This is what is called “gemara.”
Now, the wiser, more proficient, and sharper he becomes in these matters, the more understanding and discerning he will be in his knowledge of the laws of the Torah, applied as practical halakha. He will be able to produce novel rulings through his own understanding and decide among [different] opinions. The ultimate purpose is to become a bona fide posek (decisor), issuing rulings for himself and others, as they said: “If someone asks you, [you do not need to stammer]….”
וְהִנֵּה יֵשׁ יִרְאֵי ד' טוֹעִין וְחוֹשְׁבִין, כִּי עִקַּר נְחִיצַת שֶׁל יְכֹלֶת הַלִּמּוּד, הוּא רַק לְמִי שֶׁרוֹצֶה לְהַגִּיעַ לְהוֹרָאָה לְהוֹרוֹת הוֹרָאָה לָרַבִּים. אוּלָם מִי שֶׁהוּא בּוֹדֵד בְּמוֹעֲדוֹ, יוּכַל לִהְיוֹת עוֹבֵד אֶת ד' יִתְבָּרַךְ שְׁמוֹ וּלְקַיֵּם אֶת כָּל דִּבְרֵי הַתּוֹרָה וְהַמִּצְוָה, גַּם שֶׁלֹּא יִהְיֶה גָּדוֹל בַּתּוֹרָה כָּל כָּךְ, אוּלָם בֶּאֱמֶת הוּא טָעוּת, כִּי גַּם כָּל אָדָם לְעַצְמוֹ, מִי שֶׁרוֹצֶה לֵילֵךְ בְּדַרְכֵי ד' יִתְבָּרַךְ שְׁמוֹ, וְלָשׂוּם דְּרָכָיו עַל פִּי דֶּרֶךְ הַתּוֹרָה, כָּל מַה שֶּׁיּוֹסִיף דַּעַת וְיִתְחַכֵּם יוֹתֵר, כֵּן יוּכַל לְקַיֵּם הַתּוֹרָה וְהַמִּצְוָה בְּיִתְרוֹן הֶכְשֵׁר. גַּם הָאָדָם לְעַצְמוֹ צָרִיךְ לִהְיוֹת בָּקִי בְּכָל הַתּוֹרָה, וְלִהְיוֹת לוֹ לֵב נָבוֹן וְשֵׂכֶל חָרוּץ, לְמַעַן שֶׁיּוּכַל לִשְׁמֹר וּלְקַיֵּם אֶת הַתּוֹרָה, עַל פִּי גִּדְרֵי מִשְׁפָּטֶיהָ, גַּם חֵלֶק הַתּוֹרָה שֶׁל חֹשֶׁן מִשְׁפָּט וְאֶבֶן הָעֶזֶר צָרִיךְ לִהְיוֹת שְׁגוּרִים בְּפִיו לְעַצְמוֹ לְמַעֲשֶׂה, וְאדמו"ר זצוק"ל הֶרְאָה לָנוּ כַּמָּה דּוּגְמָאוֹת בָּזֶה:
There are God-fearing people who err and think that the essential need to be able to study Torah is only for someone who wishes to become a posek and issue rulings to the public, but one who is a straggler in the ranks5Based on Isaiah 14:31. can be a servant of God, blessed be His name, and uphold every word of the Torah and the commandments, even if he is not so great in Torah.
However, in truth, this [view] is a serious error. Even each person [studying only] for himself, if he wants to go in the ways of God, blessed be His name, and to set his course in accordance with the path of the Torah, then any way that he increases his [Torah] knowledge and wisdom, the more capably he can uphold the Torah and the commandments. Even the person who is learning just for himself must become proficient in the whole Torah – to have an understanding heart and an assiduous mind – so that he can observe and uphold the Torah in accordance with and within the parameters of its laws. Even the Ḥoshen Mishpat6The section of Shulḥan Arukh that deals with jurisprudence, civil law, torts, contracts, and other forms of monetary law. and Even HaEzer7The section of Shulḥan Arukh that deals with marriage, divorce, and procreation. parts of the Torah must be fluent in his mouth for his own practice. Our master, teacher, and rabbi [R. Israel Salanter,] ztvk”l, showed us several examples of this principle [namely, how thorough knowledge of these areas of halakha are essential for individual practice].8As is often the case in Ohr Yisrael, R. Isaac Blazer is recording what he heard from R. Salanter.
וְכַאֲשֶׁר נַשְׂכִּיל בִּינָה נִמְצָא כִּי יֵשׁ דְּבָרִים שֶׁהֻתַּר לְמַלְּאוֹת הַמַּטָּרָה שֶׁל מִצְוַת יְדִיעַת הַתּוֹרָה, מַה שֶּׁלֹּא הָיָה עִנְיָן לְמִצְוַת לִמּוּד הַתּוֹרָה וּכְמוֹ בִּטּוּל הַזְּמַן. כִּי לְשֵׁם יְדִיעוֹת הַתּוֹרָה שֶׁהוּא יְכֹלֶת הַלִּמּוּד, רַשַּׁאי לְבַטֵּל זְמַן לֵילֵךְ מֵעִיר לְעִיר, גַּם לְהַרְחִיק נְדוֹד לְחַפֵּשׂ אַחַר רַב גָּדוֹל לְבַקֵּשׁ תּוֹרָה מִפִּיו, וּלְקַבֵּל מִמֶּנּוּ דַּרְכֵי הַלִּמּוּד וְהָעִיּוּן. וְכֵן לְבַלּוֹת זְמַן עַל עִתּוֹת מְנוּחָה וְשֵׁנָה, מַה שֶּׁנָּחוּץ לוֹ לְפִי טִבְעוֹ. שֶׁיִּהְיֶה אַחַר כָּךְ דַּעְתּוֹ צְלוּלָה עָלָיו בְּיוֹתֵר לְהָבִין וּלְהַשְׂכִּיל בְּעֹמֶק הָעִיּוּן, אֲשֶׁר כָּל זֶה לֹא הָיָה עִנְיָן לְמִצְוַת לִמּוּד הַתּוֹרָה בִּלְבַד כַּמּוּבָן:
As we increase our understanding, we find that there are things that are permitted for fulfilling the objective of the mitzva of knowing the Torah which would not be relevant to the mitzva of studying Torah – for example, wasting time. For the sake of knowing the Torah – that is, [developing] the capacity to study – one may “waste” time traveling from city to city, even wandering far away, in search of a great rabbi from whose mouth he may seek Torah and from whom he can receive methods of study and analysis. Similarly, one may spend time on periods of rest and sleep – as he needs according to his nature – so that afterward his mind will be clearer to understand and discern matters in depth. All this has no connection to the mitzva of simply studying Torah, of course.
וְכֵן גַּם גּוּף הָעִנְיָן שֶׁל הַפִּלְפּוּל וְהַחִדּוּד, הוּא רַק לְשֵׁם יְכֹלֶת הַלִּמּוּד שֶׁל יְדִיעוֹת הַתּוֹרָה, וּכְבָר הִתִּירוּ חֲכָמֵינוּ זַ"ל לוֹמַר לִפְעָמִים לִפְנֵי הַתַּלְמִידִים דָּבָר שֶׁאֵינוֹ לְפִי הָאֱמֶת, כְּדֵי לְחַדֵּד אֶת הַתַּלְמִידִים שֶׁיִּתְּנוּ לֵב לְהָשִׁיב, וְכַמְבֹאָר בְּנִדָּה דַּף מ"ה וְאַף רַבִּי עֲקִיבָא לֹא אֲמָרָהּ אֶלָּא לְחַדֵּד בָּהּ אֶת הַתַּלְמִידִים, וְכָל זֶה אֵינוֹ עִנְיָן לְמִצְוַת לִמּוּד הַתּוֹרָה לְבַד:
This is also the essence of studying with dialectical analysis and to sharpen [the mind]: They are only to improve one’s capacity to know Torah. Our Sages, of blessed memory, have even permitted occasionally saying something to students that is not quite true in order to sharpen the students, so that they consider the matter and respond. This is clear from Nidda 45a: “R. Akiva did not say this except to sharpen the students with it.” None of this has anything to do with the mitzva of simply studying Torah.
וְהִנֵּה עֶצֶם מִצְוַת לִמּוּד הַתּוֹרָה לְבַד, הִיא כִּשְׁאָר כָּל הַמִּצְוֹת, וְאֵין לָהּ יִחוּס כְּלָל לְיִרְאַת ד', כִּי כָּל שָׁעָה וְכָל רֶגַע שֶׁהוּא לוֹמֵד הוּא מְקַיֵּם מִצְוַת עֲשֵׂה שֶׁל וְהָגִיתָ כוּ', וּכְמוֹ שֶׁאֵין יִחוּס לִשְׁאָר מִצְוֹת כְּמוֹ שׁוֹפָר סֻכָּה וְלוּלָב לְיִרְאַת ד' יִתְבָּרַךְ שְׁמוֹ:
Now, the essence of the mitzva of simply studying Torah is like all the other mitzvot. It has no special relationship with the fear of God, for every minute and second that one studies Torah, he fulfills the positive commandment of “Meditate upon it….” This is just like there is no special relationship between other mitzvot, like shofar, sukka, and lulav, and fear of God, blessed be His name.9The first aspect of Torah study highlights the act of studying and can be compared to the performance of any other mitzva. When one is actively studying, he fulfills the mitzva; it hardly matters whether he fears God or whether he retains what he has learned. The second aspect of Torah study, namely, knowing the Torah, focuses on retention and understanding. Thus, taking time off to relax the mind, investing in the search for the right teacher, and exercising the critical faculties are all endeavors that can enhance one’s knowledge of Torah but are not themselves acts of Torah study.
אָכֵן לְגֶדֶר הַלִּמּוּד לְמַלְּאוֹת הַמִּצְוָה שֶׁל יְדִיעַת הַתּוֹרָה, וְהוּא לְהָבִין וּלְהַשְׂכִּיל וּלְהִשְׁתַּלֵּם בְּחָכְמַת הַתּוֹרָה, אֲשֶׁר הַיְסוֹד בָּהּ לֵידַע מִשְׁפְּטֵי הַתּוֹרָה לְהַגִּיעַ לְמַדְרֵגַת הַהוֹרָאָה, לְהוֹרוֹת בֵּין דָּם לְדָם וּבֵין דִּין לְדִין, לָזֶה מֻכְרָח וְנָחוּץ דַּוְקָא שֶׁיִּהְיֶה יִרְאַת ד' אוֹצָרוֹ, כִּי בְּלֹא יִרְאַת ד' תּוּכַל לִהְיוֹת חָכְמָתוֹ לוֹ לְפוּקָה וּלְמִכְשׁוֹל עָוֹן, הִנֵּה מַה שֶּׁנּוֹגֵעַ לְעַצְמוֹ, כְּבָר אָמְרוּ חֲכָמֵינוּ זַ"ל בְּשַׁבָּת דַּף ל"א כָּל אָדָם שֶׁיֵּשׁ בּוֹ תּוֹרָה וְאֵין בּוֹ יִרְאַת שָׁמַיִם דּוֹמֶה לְגִזְבָּר כוּ' בְּהֵי עַיִל עַיֵּן שָׁם וּפֵרֵשׁ רַשִׁ"י יִרְאַת שָׁמַיִם דּוֹמֶה כוּ', כָּךְ אִם יְרֵא שָׁמַיִם הוּא נַעֲשֶׂה חָרֵד לִשְׁמֹר וְלַעֲשׂוֹת, וְאִם לָאו אֵינוֹ חָשׁ לְתוֹרָתוֹ עַיֵּן שָׁם, וּלְפִי זֶה אִם אֵין יִרְאַת ה' אוֹצָרוֹ, כָּל מַה שֶּׁמַּרְבֶּה לְהִתְחַכֵּם לֵידַע הָאָסוּר וְהַמֻּתָּר וְאֵינוֹ נִזְהָר יִגְדַּל עָנְשׁוֹ:
Indeed, the definition of learning in order to fulfill the mitzva of knowing the Torah is to understand, to discern, and to become complete in wisdom of the Torah. Its essence is to know the laws of the Torah and reach the level of being able to issue rulings, to decide “between blood and blood, between plea and plea” (Deut. 17:8). [To reach this stage] it is necessary and essential that “fear of the Lord is his storehouse,” for without fear of God, his wisdom can be “a cause of stumbling and faltering” (I Sam. 25:31) into sin. When it comes to himself, our Sages, of blessed memory, have said in Shabbat 31b: “Anyone who has Torah but does not have fear of Heaven is like a treasurer [who was given the keys to the inner doors but not the keys to the outer doors]. With what will he enter?” Rashi explains there that fear of Heaven resembles [the outer doors, through which one can enter to the inner doors]. Thus, if he fears Heaven, he becomes vigilant about observing and performing [the mitzvot], and if not, he is not concerned about his Torah; see ad loc. Accordingly, if fear of the Lord is not his storehouse, then the more wisdom he acquires to discern between what is forbidden and what is permitted – yet without being cautious in practice – the greater will be his punishment.
וּמַה גַּם לְהוֹרוֹת הוֹרָאָה לָרַבִּים, הִנֵּה יִרְאַת ד' מֻכְרָח לוֹ בְּיוֹתֵר, לְמַעַן שֶׁיַּעֲמֹל לְהִשְׁתַּלֵּם כָּל צָרְכּוֹ בְּמִשְׁפַּט הַהוֹרָאָה, אָכֵן בְּלֹא יִרְאַת ד' יוּכַל לִהְיוֹת בִּכְלָל מַה שֶּׁאָמְרוּ חֲכָמֵינוּ זַ"ל בַּגְּמָרָא עֲבוֹדָה זָרָה דַּף י"ט, כִּי רַבִּים חֲלָלִים הִפִּילָה זֶהוּ תַּלְמִיד שֶׁלֹּא הִגִּיעַ לְהוֹרָאָה וּמוֹרֶה, וְכֵן צָרִיךְ לִהְיוֹת מִיִּרְאֵי הוֹרָאָה, וּכְמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זַ"ל בְּסַנְהֶדְרִין דַּף ז', לְעוֹלָם יִרְאֶה דַּיָּן עַצְמוֹ, כְּאִלּוּ חֶרֶב מֻנַּחַת לוֹ בֵּין יַרְכוֹתָיו, וְגֵיהִנֹּם פְּתוּחָה לוֹ מִתַּחְתָּיו, אִם כֵּן הֲרֵי צָרִיךְ שֶׁיִּהְיֶה פַּחַד אֱלֹקִים לְנֶגֶד עֵינָיו:
When it comes to offering halakhic instructions to the masses, it is all the more critical that he possess fear of God, so that he works hard to become as thorough as necessary to issue rulings. Indeed, without fear of God, he might become part of what our Sages, of blessed memory, said in Avoda Zara 19b: “‘For she has cast down many wounded’ (Prov. 7:26) – This is referring to a student who has not reached [the level where he can render] halakhic rulings, yet issues rulings.” Likewise, he should be among those who fear issuing rulings, as our Sages, of blessed memory, said in Sanhedrin 7a: “A judge should always view himself as though there is a sword placed between his thighs and Hell is open below him.” Thus we see that fear of God must be before his eyes [when he issues his rulings.]
וְכֵן לְעִנְיַן מַדְרֵגַת הַהוֹרָאָה צָרִיךְ לִהְיוֹת מֻכְתָּר בִּשְׁלֵמוּת וּמַעֲלוֹת הַמִּדּוֹת, שֶׁיִּהְיֶה מֻשְׁלָל מִכָּל רָצוֹן וּנְגִיעָה עַצְמִית, וּכְמוֹ שֶׁכָּתַב אדמו"ר זצוק"ל בְּהַקְדָּמָה לְסֵפֶר תְּבוּנָה לְעִנְיַן בַּקָּשַׁת הָאֱמֶת, וְזֶה לְשׁוֹנוֹ. הַטָּהֳרָה — הִיא אֲשֶׁר יְכַנּוּהָ הַחֲכָמִים בְּשֵׁם הַכָּרָה מַדָּעִית, וְחַכְמֵי הַמּוּסָר בְּשֵׁם הִתְפַּשְּׁטוּת הַגַּשְׁמִיּוּת, הַיְנוּ שֶׁיִּהְיֶה הַשֵּׂכֶל בּוֹדֵד בְּלִי הַרְכָּבָתוֹ עִם יֶתֶר כֹּחוֹת הַנְּפָשׁוֹת אֲשֶׁר בְּהָאָדָם, כִּי זוּלַת זֹאת נְטִיַּת כֹּחוֹת הַנַּפְשִׁיּוֹת הֵמָּה מְסָכִים מַבְדִּילִים בֵּינוֹ לְבֵין הַכָּרַת הָאֱמֶת כוּ' וְהַנְּטִיָּה תְּעַקְּמָהּ לִצְעֹד בְּדֶרֶךְ עֲקַלְקַלּוֹת:
Likewise, when it comes to being on the level where one may issue rulings, one must be crowned with wholeness and refinement of character, free of all personal desires or biased self-interest. As our master, teacher, and rabbi, [R. Israel Salanter,] ztvk”l, wrote in the introduction to Sefer Tevunah:10See below, Letter 29, p. 179.
Purity – this is what scientists call “scientific knowledge” and the Mussar sages call the stripping away of physicality, meaning that the intellect stands alone and is not combined with other human psychic drives. Otherwise, the tendencies of the psychic drives are screens separating him from recognizing the truth. For, even though straight judgment helps [in recognizing the truth], tendencies distort [judgment, leading it] to proceed along crooked paths.
גַּם כִּי יִהְיֶה שָׁוֶה בְּעֵינָיו, בֵּין אִם כְּבָר הוֹצִיא הַדָבָר מִפִּיו אוֹ לֹא הוֹצִיא, וְכַאֲשֶׁר הָאָדָם עָלוּל לִשְׁגִיאָה לִפְעָמִים, לֹא יִהְיֶה לוֹ שׁוּם נְגִיעָה וְרָצוֹן לְהִתְאַמֵּץ לַעֲמֹד עַל דַּעְתּוֹ, וּלְהַחֲזִיק אֶת דְּבָרָיו, מֵאַחַר שֶׁכְּבָר הוֹצִיא מִפִּיו, וְלֹא יֵבוֹשׁ לַחֲזֹר מִדְּבָרָיו, וּכְמוֹ שֶׁמָּצִינוּ אֲשֶׁר חֲכָמֵינוּ זַ"ל לֹא בּוֹשׁוּ לַחֲזֹר מִדִּבְרֵיהֶם, וְלִדְרֹשׁ בָּרַבִּים בְּרַם דְּבָרִים שֶׁאָמַרְתִּי לִפְנֵיכֶם טָעוּת הֵן בְּיָדִי:
Even when he reaches this stage of equanimity – whether he already uttered [this ruling] or not – and considering that a person is liable to err at times, he should have no self-interest or will to stand by his opinion and hold fast to his words, once he uttered them. He should not be ashamed to retract his words, as we see that our Sages, of blessed memory, were not ashamed to recant and to publicly declare, “The words I said before you were [the result of] an error on my part.”
וְכֹה אָמַר אדמו"ר זצוק"ל, מִי לָנוּ גָּדוֹל מִמּוֹרֵנוּ וְרַבֵּנוּ הַגָּאוֹן הֶחָסִיד רשכבה"ג מָרָנָא צְבִי הִירְשׁ בְּרוֹדָא זצוק"ל הגאבד"ק סַאלַאנְט, וְלִפְעָמִים הָיָה פּוֹסֵק שְׁאֵלָה בְּהִלְכוֹת טְרֵפוֹת עַל תַּרְנְגֹלֶת, וְהַשּׁוֹאֵל שָׁב לְבֵיתוֹ עִם הַשְּׁאֵלָה, אִם אַחַר כָּךְ הָיָה נִרְאֶה לִי אֵיזֶה פִּקְפּוּק בְּהוֹרָאָתוֹ, הָיָה מְצַוֶּה לְהָבִיא לְפָנָיו הַשְּׁאֵלָה בַּחֲזָרָה לְעַיֵּן בָּהּ שֵׁנִית:
This is what our master, teacher, and rabbi, [R. Israel Salanter,] ztvk”l, said: Who is a greater scholar than our teacher and master, the eminent and pious, the leader of the entire Diaspora, our master Zvi Hirsh Braude, ztvk”l, the eminent head of the Salant rabbinical court? Sometimes he ruled on a question in the laws of tereifot11Laws regarding the internal blemishes and defects that render a slaughtered animal non-kosher. in a chicken and the applicant already returned to his house with the object of the inquiry; if some niggling question about his ruling would occur to him later, he would instruct them to bring the subject of the inquiry back again so he could study the matter a second time.
אָכֵן בְּלֹא יִרְאַת ד' וּשְׁלֵמוּת הַמִּדּוֹת. יוּכַל לִהְיוֹת נֶאֱחָז בַּסְּבָךְ כַּמָּה קִלְקוּלִים וּמִכְשׁוֹלִים, כִּי כַּמָּה נְגִיעוֹת מִדַּרְכֵי הַמִּדּוֹת יוּכְלוּ לִפְעָמִים לְשַׁחֵד אֶת שִׂכְלוֹ וּלְהַטּוֹתוֹ עֲקַלְקַלּוֹת, וְאִם לִפְעָמִים יִשְׁגֶה בַּהוֹרָאָה יֵבוֹשׁ מִלַּחֲזֹר בּוֹ, וְיִתְאַמֵּץ לְהַחֲזִיק אֶת דְּבָרָיו, וְלָכוּף אֶת הָהָר כַּגִּיגִית עַל הוֹרָאָתוֹ, וְלִפְעָמִים גַּם אִם יוֹצִיא מִפִּיו בִּלְבַד, יִתְאַמֵּץ לְהַחֲזִיק אֶת דְּבָרָיו. מִבְּלִי לְהוֹדוֹת עַל הָאֱמֶת:
Indeed, without fear of God and wholeness of character traits, one can get caught in the thicket of several obstacles and forms of corruption, for several biases that are common within character traits can sometimes “bribe” his reason and turn it crooked. So if sometimes he errs in his ruling, he will be embarrassed to recant it; rather, he will make an effort to reinforce his words and “press the mountain like a barrel”12I.e., he forces evidence to fit his ruling. The expression comes from Shabbat 88a. over his ruling. Sometimes, even if he merely uttered [his ruling],13I.e., without delivering a formal written ruling. he will fortify himself to maintain his position – and not admit the truth.
וְכָל זֶה הוּא עָוֹן גָּדוֹל, כִּי הִנֵּה הַתּוֹרָה כֻּלָּהּ הוּא שֶׁל הַקָּדוֹשׁ־בָּרוּךְ־הוּא, וְכָל הֶעָמָל שֶׁיַּעֲמֹל הָאָדָם לִפְסֹק אֵיזֶה דִּין וּמִשְׁפָּט, אוֹ לְהָבִין וּלְהַשְׂכִּיל בְּאֵיזֶה הֲלָכָה, הוּא רַק לֵידַע וּלְהַשְׂכִּיל לְהַשִּׂיג רְצוֹן ד' יִתְבָּרַךְ שְׁמוֹ בְּדַרְכֵי תּוֹרָתוֹ, כִּי כָּל הַתּוֹרָה הוּא חָכְמָתוֹ וּרְצוֹנוֹ יִתְבָּרַךְ שְׁמוֹ, אוּלָם אִם אֵיזֶה נְגִיעָה תּוֹלִיךְ אוֹתוֹ שׁוֹלָל, וְיִרְצֶה לְהַתְעוֹת אֶת שִׂכְלוֹ לְהַטּוֹת אוֹתוֹ לְחֶפְצוֹ, לִפְסֹק אֵיזֶה דִּין, אוֹ לְפָרֵשׁ אֵיזֶה הֲלָכָה עַל פִּי דַּעְתּוֹ וּרְצוֹנוֹ, אַף כִּי לִבּוֹ יוֹדֵעַ כִּי הָאֱמֶת אֵינוֹ כֵן, הֲרֵי הוּא בּוֹדֶה תּוֹרָה חֲדָשָׁה מִשִּׂכְלוֹ, וְהוּא הֵרוּס יְסוֹדֵי הַדָּת רַחֲמָנָא לִצְּלַן, וְאֵין לְהַאֲרִיךְ בָּזֶה כַּמּוּבָן. וְכֵן בְלֹא יִרְאַת ד' וּשְׁלֵמוּת הַמִּדּוֹת, יֵבוֹשׁ לְהִתְיַשֵּׁב לִפְעָמִים עִם זוּלָתוֹ בְּאֵיזֶה דִּין וְהוֹרָאָה, וְלִפְעָמִים אַף עִם מִי שֶׁגָּדוֹל מִמֶּנּוּ, וְכֵן יִתְעַצֵּל לִפְעָמִים מִלִּהְיוֹת מָתוּן בַּדִּין וְלִטְרֹחַ לְהַעֲמִיק עַד שֶׁיִּהְיֶה בָּרוּר לוֹ הַדָּבָר:
All [such behavior] is a great sin. For the Torah in its entirety belongs to the Holy One, blessed be He, and all the effort that a person expends to properly decide some law or judgment, or to understand and gain deeper insight into some halakha, is only in order to know and comprehend how to attain the will of God, blessed be His name, by means of His Torah – for the Torah is entirely the wisdom and will of [God], blessed be His name. But if some bias leads him astray, and he wishes to fool his reason, turning it toward his desire, to rule on some law or explain some halakha according to his opinion and will – although in his heart he knows that this is not the true [Torah] – he is, in fact, inventing a new Torah out of his own mind. This wrecks the foundations of the religion, God save us. There is no need to belabor this matter. Similarly, without fear of God and wholeness of character traits, he will be ashamed to come to a joint understanding with another decisor in some law or decision. Sometimes he will hold back even though the other is greater than him. Sometimes he will be slothful and not consider his ruling carefully or not bother penetrate the matter until it becomes clear to him.
כְּלָלוֹ שֶׁל דָּבָר כִּי לְמַלְּאוֹת הַתַּכְלִית שֶׁל יְדִיעַת הַתּוֹרָה, וְהוּא לֵידַע הֲלָכָה בְּרוּרָה לְהוֹרוֹת לְעַצְמוֹ וְלַאֲחֵרִים, עַל זֶה מֻכְרָח שֶׁיִּהְיֶה יִרְאַת ד' אוֹצָרוֹ, וּבְלֹא זֶה יוּכַל לָבֹא לִידֵי כַּמָּה קִלְקוּלִים וּמִכְשׁוֹלִים רַבִּים, וּלְהַחֲרִיב עוֹלָם מָלֵא:
The principle of the matter is: To fulfill the objective of knowing the Torah – that is, to know halakha with clarity, to instruct himself and others – it is necessary that “fear of the Lord is his storehouse.” Without it, he may encounter many stumbling blocks and forms of corruption, even destroying a whole world.
וְהִנֵּה לְעִנְיַן מִצְוַת לִמּוּד הַתּוֹרָה לְקַיֵּם מִצְוַת עֲשֵׂה שֶׁל וְהָגִיתָ כוּ', הַתַּכְלִית הוּא מִיָּד, כִּי בְּכָל שָׁעָה וָרֶגַע שֶׁהוּא לוֹמֵד הוּא מְקַיֵּם מִצְוַת עֲשֵׂה, אוּלָם דַּרְכֵי הַלִּמּוּד לִידִיעַת הַתּוֹרָה, לְמַלְּאוֹת הַמִּצְוָה שֶׁל וְשִׁנַּנְתָּם שֶׁיִּהְיֶה דִּבְרֵי תּוֹרָה מְחֻדָּדִים בְּפִיו, וְהוּא לְהִשְׁתַּלֵּם בְּחָכְמַת הַתּוֹרָה, לִרְכֹּשׁ לוֹ יְדִיעוֹת וּלְחַדֵּד הַשֵּׂכֶל שֶׁיּוּכַל לְפַלְפֵּל בְּחָכְמָה וְלֵב נָבוֹן לִסְבָרָא יְשָׁרָה, לֹא בְּשָׁעָה אַחַת יִוָּלֵד זֶה הַתַּכְלִית, כִּי אִם בְּהֶמְשֵׁךְ הַזְּמַן בְּהַרְבֵּה יָמִים וְשָׁנִים, וּכְפִי עֲמָלוֹ וִיגִיעָתוֹ כֵּן יַגִּיעַ לַתַּכְלִית הַנִּרְצֶה, נִמְצָא כִּי דַּרְכֵי הַלִּמּוּד וְהֶעָמָל לִידִיעַת הַתּוֹרָה הוּא עַל לְהַבָּא, וְהוּא בְּדִמְיוֹן כְּמִי שֶׁמַּכְנִיס תְּבוּאָה לָאוֹצָר, שֶׁיִּהְיֶה מֻנָּח שָׁם זְמַן רַב, עַד עֵת שֶׁיִּתְיַקֵּר הַתְּבוּאָה וְיִמְצָא פְּרִי רֶוַח הַרְבֵּה, כֵּן הוּא מִי שֶׁעָמֵל בִּידִיעַת הַתּוֹרָה, לֶאֱסֹף וְלִכְנֹס עִנְיַן חָכְמָה וָדַעַת, לְהַכְנִיס בְּאוֹצָרוֹ תָּמִיד, עַד עֵת קֵץ שֶׁיֵּצֵא הַתַּכְלִית:
Now, with respect to the mitzva to study Torah to fulfill the positive commandment of “Meditate [upon it day and night],” the purpose is realized immediately, for every moment he studies, he fulfills the positive commandment. However, the methods of studying in order to know the Torah – to fulfill the commandment “‘You shall teach them’ – the words of the Torah shall be honed in your mouth,” which means becoming whole through the wisdom of the Torah, acquiring knowledge and sharpening the intellect so that he can engage in wise discourse, and [acquiring] an understanding heart for straightforward reasoning – this cannot be accomplished all at once, only over a long time of many days and years. In accordance with his effort and toil, he will reach the desired end goal. We find, therefore, that the methods of studying and working in order to know the Torah are oriented toward the future. It can be compared to one who fills the granary with grain – where it will be stored for a long time, until the price rises and he produces much profit. So it is with one who puts great effort into knowing Torah, gathering and collecting wisdom and judgment to continually add to his storehouse – until the very end, when the goal is realized.
וּכְבָר נִתְבָּאֵר כִּי הַרְבֵּה דְּבָרִים שֶׁהֻתְּרוּ לְשֵׁם מִצְוָה שֶׁל יְדִיעַת הַתּוֹרָה, מַה שֶּׁלֹּא הָיָה עִנְיָן לְשֵׁם מִצְוַת לִמּוּד הַתּוֹרָה לְבַד, כְּמוֹ יְסוֹד דַּרְכֵי הַפִּלְפּוּל לְחִדּוּדֵי, וְהַרְבֵּה בִּטּוּל הַזְּמַן מַה שֶּׁיּוּכַל לִהְיוֹת מִכֹּחַ דַּרְכֵי יְדִיעַת הַתּוֹרָה כַּנִּזְכָּר לְעֵיל. וְהִנֵּה אִם יִרְאַת ד' הִיא אוֹצָרוֹ. הֲרֵי הִגִּיעַ לַתַּכְלִית הַנִּרְצֶה בִּשְׁלֵמוּת, וּכְדַאי הוּא לְפָנָיו כָּל דְּבַר הַפִּלְפּוּל וְהַחִדּוּד וּבִטּוּל הַזְּמַן, וּבְכֵן יְהִי לִבּוֹ שָׂמֵחַ מִכָּל עֲמָלוֹ לְקַיֵּם מִצְוַת וְשִׁנַּנְתָּם, לֵאמֹר לַחָכְמָה אֲחוֹתִי, וְלִהְיוֹת הֲלָכָה כְּמוֹתוֹ, אוּלָם אִם אֵין יִרְאַת ד' אוֹצָרוֹ, אַף כִּי הוּא יוֹדֵעַ לְהָבִין וּלְהוֹרוֹת, בְּכָל זֹאת לֹא הִגִּיעַ לַתַּכְלִית הַנִּרְצֶה, כִּי חָכְמָתוֹ תּוּכַל לִהְיוֹת לוֹ לְפוּקָה וּלְמִכְשׁוֹל כַּנִּזְכָּר לְעֵיל, אִם־כֵּן לֹא הָיָה כְּדַאי לְפָנָיו כָּל עֵסֶק הַפִּלְפּוּל וְהַחִדּוּד וּבִטּוּל הַזְּמַן, לִהְיוֹת עוֹקֵר הָרִים בְּפִלְפּוּלוֹ, וְהַלְוַאי הָיָה עוֹסֵק בַּתּוֹרָה תָּמִיד רַק לְקַיֵּם הַמִּצְוַת עֲשֵׂה שֶׁל וְהָגִיתָ כוּ':
It has already been explained that many behaviors were permitted for the sake of knowing the Torah, which would not have been relevant for the sake of only studying Torah – such as the element of dialectic methods to sharpen [the mind] and wasting much time [in ways] that can improve methods for knowing the Torah, as mentioned above. Now, if “fear of the Lord is his storehouse,” then he will reach the desired outcome in wholeness – so it was worth all the dialectics and mind sharpening and wasted time. Then his heart should rejoice at all his efforts to fulfill the mitzva “You shall teach them,” to “call wisdom his sister,” and for halakha to be in accordance with his view. However, if fear of the Lord is not his storehouse, then even if he knows [Torah to the extent that he can] understand and issue rulings, he still has not attained the desired outcome, for his wisdom may be “a cause of stumbling and faltering,” as mentioned above. In such a case, all the effort at dialectic and mind sharpening and time wasted to become one who can uproot mountains with his erudition was not worth it. It would have been better that he spent all his time learning Torah constantly, only to fulfill the positive commandment of “Meditate [upon it day and night].”
הוּא מַה שֶּׁאָמְרוּ חֲכָמֵינוּ זַ"ל בְּשָׁעָה שֶׁמַּכְנִיסִין אָדָם לַדִּין, אוֹמְרִים לוֹ קָבַעְתָּ עִתִּים לַתּוֹרָה כוּ', פִּלְפַּלְתָּ בַּחָכְמָה הֵבַנְתָּ דָּבָר מִתּוֹךְ דָּבָר, וַאֲפִלּוּ הָכֵי אִי יִרְאַת הִיא אוֹצָרוֹ אִין אִי לֹא לֹא מָשָׁל כוּ', אָמְנָם לֹא כִּוְּנוּ בָּזֶה עַל עֶצֶם מִצְוַת לִמּוּד הַתּוֹרָה שֶׁל מִצְוַת עֲשֵׂה וְהָגִיתָ כוּ', כִּי אֵין לָהּ יִחוּס עִם יִרְאַת ד' כְּמוֹ שֶׁאֵין עִנְיָן לִשְׁאָר מִצְוֹת עִם יִרְאַת ד' יִתְבָּרַךְ שְׁמוֹ, אוּלָם זֶה סוֹבֵב עַל הַשְּׁאֵלָה פִּלְפַּלְתָּ בַּחָכְמָה הֵבַנְתָּ דָּבָר מִתּוֹךְ דָּבָר, וְעַל זֶה אוֹמֵר אִי יִרְאַת ד' אוֹצָרוֹ אִין אִי לֹא לֹא, כִּי אִם אֵין יִרְאַת ד' אוֹצָרוֹ, לֹא הִגִּיעַ לְהַתַּכְלִית, כִּי חָכְמָתוֹ הוּא לוֹ עוֹד לְמִכְשׁוֹל עָוֹן, אִם־כֵּן מוּטָב שֶׁלֹּא פִּלְפֵּל כְּלָל כַּנִּזְכָּר לְעֵיל:
This is [the meaning of] what our Sages, of blessed memory, said:
When a person is brought in for judgment, they ask him […] Did you set times for Torah study?... Did you engage in discourse about [the Torah’s] wisdom? Did you infer one thing from another? Nevertheless, if “fear of the Lord is his storehouse,” then yes [he is worthy of ultimate reward], and if not, he is not [worthy]. A parable…
They are not referring here to the essence of the mitzva to study Torah, the positive commandment of “Meditate [upon it day and night],” for it has no relationship with fear of God, just as there is no connection between other mitzvot and the fear of God, blessed be His name. Rather, this [parable] applies to the questions, “Did you engage in discourse about [the Torah’s] wisdom? Did you infer one thing from another?” About this it states, “If ‘fear of the Lord is his storehouse,’ then yes [he is worthy of ultimate reward], and if not, he is not [worthy].” For if fear of the Lord is not his storehouse, then he never got to the end purpose; his wisdom remains a stumbling block into sin for him. It would have been better that he never engaged in dialectics, as said above.
וְעַל זֶה מְכֻוָּן מְאֹד הַמָּשָׁל לְמִי שֶׁאָמַר לִשְׁלוּחוֹ הַעֲלֵה לִי כּוֹר חִטִּים לַעֲלִיָּה, הָלַךְ וְהֶעֱלָה לוֹ, אָמַר לוֹ עֵרַבְתָּ לִי בָּהֶן קַב חֻמְטִין, אָמַר לוֹ לָאו אָמַר לוֹ מוּטָב אִם לֹא הֶעֱלִיתָ, כִּי הִנֵּה מַה שֶּׁהֶעֱלָה כּוֹר חִטִּים לַעֲלִיָּה, הוּא בְּעַל כָּרְחוֹ לְהַנִּיחַ בָּאוֹצָר עַל זְמַן רַב עַד שֶׁיִּתְיַקֵּר הַתְּבוּאָה אוֹ לִשְׁאָר מַטָּרָה שֶׁיֵּשׁ לוֹ, אוּלָם אִם לֹא עֵרֵב בָּהֶן קַב חֻמְטִין וְאֶפְשָׁר שֶׁהַתְּבוּאָה יַתְלִיעַ. אָמַר מוּטָב שֶׁלֹּא הֶעֱלִיתָ, וְהָיָה אוֹכֵל אוֹתָם אוֹ מוֹכֵר מִיָּד מִשֶּׁיַּתְלִיעַ הַתְּבוּאָה, וְכֵן הַדָּבָר בְּדַרְכֵי הַלִּמּוּד שֶׁל יְדִיעַת הַתּוֹרָה, לְפַלְפֵּל בַּחָכְמָה וּלְהָבִין דָּבָר מִתּוֹךְ דָּבָר. שֶׁהוּא בְּדִמְיוֹן לְהַכְנִיסַ לָאוֹצָר עַל לְהַבָּא כַּנִּזְכָּר לְעֵיל, אוּלָם אִין אֵין יִרְאַת ד' אוֹצָרוֹ, וְחָכְמָתוֹ תּוּכַל לִהְיוֹת לוֹ לְפוּקָה וּלְמִכְשׁוֹל עָוֹן, אִם־כֵּן מוּטָב הָיָה שֶׁלֹּא פִּלְפֵּל וְלֹא הֵבִין דָּבָר מִתּוֹךְ דָּבָר וְלֹא בִּטֵּל שׁוּם זְמַן לְהַכְנִיס לָאוֹצָר כַּנִּזְכָּר לְעֵיל, רַק הָיָה עוֹסֵק בַּתּוֹרָה תָּמִיד בִּפְשׁוּטֵיהּ, לְקַיֵּם הַמִּצְוַת עֲשֵׂה שֶׁל וְהָגִיתָ אֲשֶׁר הַתַּכְלִית הוּא מִיָּד כַּנִּזְכָּר לְעֵיל:
For this reason, the parable is very precise in being about someone who said to his agent: “Bring a kor of wheat to the upper floor.” He went and brought it up for him. He said to him: “Did you mix in a kav of ḥomtin?” [The agent] answered: “No.” He said to him: “Then it would have been better had you not brought it up.” Perforce, one brings a kor of wheat to the upper floor to leave it in the storehouse for a long time, until its price rises or for any other purpose he may have. But if he does not mix [the wheat] with a kav of ḥomtin it is quite possible that the produce will become infested. So he says, “It would have been better had you not brought it up,” for [the owner] would have eaten it or sold it right away, before it becomes infested.
So it is with methods of learning Torah in order to know it, engaging in wise dialectic and inferring one matter from another. This is comparable to bringing produce into the storehouse for the future, as said above. However, if fear of the Lord is not his storehouse, and his wisdom may be for him “a cause of stumbling and faltering,” then it would have been better that he never engaged in dialectic, did not infer one matter from another, and did not waste any time trying to bring things into his storehouse, as mentioned above, but instead studied Torah constantly and straightforwardly, to fulfill the positive commandment of “Meditate [upon it day and night],” whose end purpose is realized at once, as mentioned above.
וְזֶהוּ שֶׁשּׁוֹאֲלִין אוֹתוֹ כַּסֵּדֶר, קָבַעְתָּ עִתִּים לַתּוֹרָה, הוּא מִצְוַת לִמּוּד הַתּוֹרָה, פִּלְפַּלְתָּ בַּחָכְמָה הֵבַנְתָּ דָּבָר מִתּוֹךְ דָּבָר, הוּא יְדִיעַת הַתּוֹרָה מֵהַכָּתוּב וְשִׁנַּנְתָּם, וְעַל זֶה אָמַר וַאֲפִלּוּ הָכִי אִי יִרְאַת ד' אוֹצָרוֹ אִין אִי לֹא לֹא מָשָׁל לְאָדָם כוּ' כַּנִּזְכָּר לְעֵיל:
This is why they ask him in this order. “Did you set times for Torah study?” This refers to the mitzva of learning Torah. “Did you engage in discourse about [the Torah’s] wisdom? Did you infer one thing from another?” These refer to knowing the Torah, from the verse “You shall teach them.” It is about this [aspect of Torah study] that it says: “If ‘fear of the Lord is his storehouse,’ then yes [he is worthy of ultimate reward], and if not, he is not [worthy]. A parable…,” as mentioned above.