Mishneh Torah — Torah Study הִלְכוֹת תַּלְמוּד תּוֹרָה, Chapter 3

בִּשְׁלשָׁה כְּתָרִים נִכְתְּרוּ יִשְׂרָאֵל. כֶּתֶר תּוֹרָה וְכֶתֶר כְּהֻנָּה וְכֶתֶר מַלְכוּת. כֶּתֶר כְּהֻנָּה זָכָה בּוֹ אַהֲרֹן שֶׁנֶּאֱמַר (במדבר כה יג) "וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם". כֶּתֶר מַלְכוּת זָכָה בּוֹ דָּוִד שֶׁנֶּאֱמַר (תהילים פט לז) "זַרְעוֹ לְעוֹלָם יִהְיֶה וְכִסְאוֹ כַשֶּׁמֶשׁ נֶגְדִּי". כֶּתֶר תּוֹרָה הֲרֵי מֻנָּח וְעוֹמֵד וּמוּכָן לְכָל יִשְׂרָאֵל. שֶׁנֶּאֱמַר (דברים לג ד) "תּוֹרָה צִוָּה לָנוּ משֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב". כָּל מִי שֶׁיִּרְצֶה יָבוֹא וְיִטּל. שֶׁמָּא תֹּאמַר שֶׁאוֹתָם הַכְּתָרִים גְּדוֹלִים מִכֶּתֶר תּוֹרָה. הֲרֵי הוּא אוֹמֵר (משלי ח טו) "בִּי מְלָכִים יִמְלֹכוּ וְרוֹזְנִים יְחֹקְקוּ צֶדֶק" (משלי ח טז) "בִּי שָׂרִים יָשֹׂרוּ". הָא לָמַדְתָּ שֶׁכֶּתֶר תּוֹרָה גָּדוֹל מִשְּׁנֵיהֶם:

Three crowns were conferred upon Israel: the crown of Torah, the crown of priesthood, and the crown of royalty. Aaron merited, states: "Aaron merited and took it." The Rambam omits the latter term, since priesthood (and, similarly, royalty) are not attributes that can be acquired by human effort, but rather must be conveyed by God. the crown of priesthood, as [Numbers 25:13] states: "And it will be an eternal covenant of priesthood for him and his descendants after 4:1. him."David merited the crown of royalty, as [Psalms 89:37] states: "His seed will continue forever, and his throne will be as the sun before Me."The 1:7, the Rambam writes:Once David was anointed, he acquired the crown of royalty. Afterwards, the kingship belongs to him and his male descendants, forever.It must be noted that in the present halachah, the Rambam quotes a different verse from that in Hilchot Melachim and in Avot D'Rabbi Natan. crown of Torah is set aside, waiting, and ready for each Jew,, uses the expression "for all inhabitants of the earth." Though some manuscript copies of the Mishneh Torah read "for all," rather than "for each Jew," the printed text can be explained on the basis of Hilchot Melachim 10:9, which states: "A gentile who studies Torah is liable for the death penalty." Similarly, on the verse from Deuteronomy quoted below, Sanhedrin 59a comments: "It is our inheritance and not theirs."[Nevertheless, it must be pointed out that the same passage in Sanhedrin also describes the high levels which a gentile can attain by studying the rules of the seven general laws of human behavior given to Noah and his descendants. All Jews are obligated to assist the gentiles in this study. (See Hilchot Melachim 8:10.)] as [implied by Deuteronomy 33:4]: "The Torah which Moses commanded us is the inheritance of the congregation of Jacob." Similarly, the message conveyed by this verse is so important that it is taught to every Jewish child as soon as he learns to talk (Chapter 1, Halachah 6).Nevertheless, although, as the above verse implies, each Jew has an inherent connection to Torah, effort must be expended in order to reveal and develop that connection. In that vein, Avot 2:15 counsels: "Prepare yourself to study Torah, for it is not an inheritance." Therefore, the Rambam continues... Whoever desires 4:17, the Rambam relates the content of this halachah and uses the expression: "Whoever desires to be crowned with the crown of Torah." may come and take it. Lest you say that the other crowns surpass the crown of Torah, [Proverbs 8:15-16] states: "By me, kings reign, princes decree justice,. and nobles rule." Thus, you have learned that the crown of Torah is greater than the other two., states: "Who is greater, the one who conveys the crown or the one who is crowned!" Thus, we can appreciate that the crown of Torah surpasses the crown of royalty. Since a king is given greater honor than the High Priest, we can also assume that the crown of Torah is greater than the crown of priesthood (Lechem Mishneh).

אָמְרוּ חֲכָמִים מַמְזֵר תַּלְמִיד חָכָם קוֹדֵם לְכֹהֵן גָּדוֹל עַם הָאָרֶץ שֶׁנֶּאֱמַר (משלי ג טו) "יְקָרָה הִיא מִפְּנִינִים". מִכֹּהֵן גָּדוֹל שֶׁנִּכְנָס לִפְנַי וְלִפְנִים:

Our Sages 13a declared that even a Torah Sage who is a mamzer, Chapter 1. deserves precedence over a high priest who is unlearned, 1:3.) as [implied by Proverbs 3:15]: "It is more precious than pearls.", and the Hebrew for "inner," p’nim. [That verse can be interpreted:], to mean: more precious than the High Priest who enters the innermost chambers. (law after law), implying that he would include only statements of Torah law. In contrast, other concepts, though ethically or philosophically significant, were not included.Accordingly, this halachah and the others in this chapter which praise Torah study must be understood as behavioral directives applicable with regard to:a) the arrangements of one's own priorities and goals in life;b) the order in which people must be given honor and respect.

אֵין לְךָ מִצְוָה בְּכָל הַמִּצְוֹת כֻּלָּן שֶׁהִיא שְׁקוּלָה כְּנֶגֶד תַּלְמוּד תּוֹרָה אֶלָּא תַּלְמוּד תּוֹרָה כְּנֶגֶד כָּל הַמִּצְוֹת כֻּלָּן שֶׁהַתַּלְמוּד מֵבִיא לִידֵי מַעֲשֶׂה. לְפִיכָךְ הַתַּלְמוּד קוֹדֵם לְמַעֲשֵׂה בְּכָל מָקוֹם:

None of the other mitzvot can be equated to the study of Torah. Rather, the study of Torah can be equated to all the mitzvot, cites Pe'ah 1:1 as the source for this statement. That Mishnah lists a number of mitzvot whose "benefits are enjoyed in this world, though the principle [reward] remains for the world to come" and concludes "the study of Torah is equivalent to them all."However, the Lev Shlomo notes that the antecedents of the phrase "them all" are the various mitzvot which are mentioned previously in the mishnah and not "all the mitzvot of the Torah." Hence, he refers to the Jerusalem Talmud (Pe'ah 1:1), which states: "All the mitzvot of the Torah are not worth one word of the Torah." because study leads to deed. Therefore, study takes precedence over deed in all cases.

הָיָה לְפָנָיו עֲשִׂיַּת מִצְוָה וְתַלְמוּד תּוֹרָה. אִם אֶפְשָׁר לַמִּצְוָה לְהֵעָשׂוֹת עַל יְדֵי אֲחֵרִים לֹא יַפְסִיק תַּלְמוּדוֹ. וְאִם לָאו יַעֲשֶׂה הַמִּצְוָה וְיַחֲזֹר לְתַלְמוּדוֹ:

[The following rules apply] when a person is confronted with the performance of a mitzvah and the study of Torah: If the mitzvah can be performed by another individual, he should not interrupt his studies. cites the following narrative from the Jerusalem Talmud (Pesachim 3:7):Rabbi Abahu sent his son to study in Tiberias. When he came to visit him, the local people praised his son for his piety in burying the dead. When he heard this, Rabbi Abahu rebuked his son severely, "Is it because there are no graves in Caesarea that I sent you to Tiberias?"Mo'ed Katan 9b derives the priority of study over the performance of mitzvot as follows:Proverbs 3:15 states: "None of your desires can be equated to it [the Torah]," implying that "your desires" - i.e., things which man wants - cannot be equated to Torah study, but "God's desires" - i.e., the mitzvot - can be equated with it.In contrast, Proverbs 8:11 states: "No desire" - seemingly implying even God's desires, the mitzvot - "can be equated to it." How can the two be resolved? When it is possible for the mitzvah to be performed by another individual, nothing takes precedence over Torah study. However, if there is no one else to perform the mitzvah, the performance of the mitzvah is given priority. If not, he should perform the mitzvah, 17a teaches: "The ultimate of knowledge is Teshuvah and good deeds." Similarly, the Jerusalem Talmud (Berachot 1:2) states that it would be preferable for a person who studies without performing the mitzvot never to have been created. Thus, the Jerusalem Talmud (Shabbat 1:2) relates that Rabbi Shimon bar Yochai, who would not interrupt his studies even for prayer, would stop studying to build a sukkah and to bind his lulav. The rationale behind the above statements can be explained as follows: As explained in the commentary on Chapter 1, Halachah 3, the ultimate level of fulfillment man can reach is to step beyond his humanity and fulfill God's will, as revealed in the mitzvot. Nevertheless, priority is given to Torah study, because it possesses a twofold advantage over the other mitzvot: first, it leads to their fulfillment; second, it allows for an internalized connection to be established between the person and God. However, when the person ignores the fulfillment of the mitzvot, both those advantages are lost. Obviously, the study does not lead to deed, and, furthermore, his intellectual activity appears to be a matter of personal interest and not a process of connection to God. and then return to his studies.

תְּחִלַּת דִּינוֹ שֶׁל אָדָם אֵינוֹ נִדּוֹן אֶלָּא עַל הַתַּלְמוּד וְאַחַר כָּךְ עַל שְׁאָר מַעֲשָׂיו. לְפִיכָךְ אָמְרוּ חֲכָמִים לְעוֹלָם יַעֲסֹק אָדָם בַּתּוֹרָה בֵּין לִשְׁמָהּ בֵּין שֶׁלֹּא לִשְׁמָהּ שֶׁמִּתּוֹךְ שֶׁלֹּא לִשְׁמָהּ בָּא לִשְׁמָהּ:

The first aspect of a person's judgement [in the world to come] will center on Torah study. Only afterwards will his other deeds [be considered]. 7a. Other sources (Shabbat 31a) state that the first question posed to a person in the world to come will be: "Did you deal faithfully in business?"Tosafot, Sanhedrin ibid., offers two possible resolutions to this apparent contradiction:a) A person who never studied at all is judged first regarding Torah study. However, one who studied, but did not establish fixed times for study is judged first regarding his business affairs;b) Even though the first question that the soul is asked centers on his business affairs, the first retribution he will receive will result from his neglect of Torah study.Accordingly, our Sages 50b, Sotah 22b, Sanhedrin 105b. would say: "A person should always occupy himself in Torah study, whether for God's sake or even if not for God's sake, 10:4-5:The Sages of the previous generations declared: Should one say: "I will study Torah in order that I become wealthy, in order that I be called a Rabbi, or in order that I receive reward in the world to come?" The Torah teaches [Deuteronomy 11:13]: "[If you are careful to observe My commandments...] to love God;" [implying] that all that you do should be done only out of love.The Sages also said: [Psalms 112:1 instructs:] "Desire His commandments greatly." [Desire His commandments] and not the reward [that comes from] His commandments...Anyone who occupies himself with the Torah in order to receive reward or in order to protect himself from retribution is considered as one who is not occupied for God's sake.[In contrast,] anyone who occupies himself with it, not because of fear, nor to receive a reward, but rather because of his love for the Lord of the entire earth, Who commanded it, is one who occupies himself for God's sake. for from [the study of Torah which] is not carried out for God's sake 17a) and Tosafot (Ta'anit 7a) note that the Talmud is extremely critical of those who do not occupy themselves with the Torah for God's sake.Ta'anit 7a declares that whenever a person does not study Torah for God's sake, the Torah becomes a deadly potion for him. Berachot 17a states that it would have been better for a person who does not study Torah for God's sake not to have been born. In resolution, the commentaries explain that there are two levels of occupying oneself with Torah that is not for God's sake:a) to gain wealth, honor, or other benefits, as implied by the Rambam here;b) in order to vex a colleague.Our Sages suggest occupation with Torah study even if it is not intended for God's sake, if one has the former motives. However, if one's motives are the latter, then our Sages' harsh words of criticism apply. will come [the study of Torah which] is carried out for God's sake. (2) quotes God as saying: "Would that Israel abandon Me and keep the Torah...for its light would ultimately return them to the good." If a Jew frequently occupies himself with Torah, the inner Godly nature of Torah will eventually have an effect upon him and motivate him to serve God with the proper intentions.There is a deeper aspect to this statement: The Hebrew mitoch, translated as "from," also can be interpreted as "from the inner part." Every element of a Jew's life is motivated by his Godly potential. Though he may think he is performing a mitzvah for selfish intent, the inner core of that service, its toch, is the Jew's desire to cling to God without any ulterior motive.The Rambam elaborates on the principle that selfish desires can be used as motivation for involvement in Torah in his Commentary on the Mishnah, in his introduction to the tenth chapter of Sanhedrin:When a young child is brought to a teacher to be taught the Torah, this is the greatest good for him, [allowing him] to attain fulfillment. However, because of his youth and underdeveloped intellect, [the child] does not comprehend this good...Therefore, it is necessary for the teacher...to motivate him to his studies with things that he loves...He should tell him: "I will give you nuts, figs, or a little honey." It is out of this motivation that the child [begins to] study. [The child studies] not because of the essence of the study, for the child has no comprehension of that, but because of the food. Eating these delicacies is more important to him than the actual study...When he becomes older and his intellect grows to the point where he realizes the worthlessness of these items, he should be encouraged and motivated to learn by the promise of things he holds dear. His teacher should tell him: "Study and I will buy you nice shoes or beautiful garments." Thus, he will study, not for the sake of the study itself, but for the garment, the garment becoming more valuable for him than the Torah...The Rambam continues mentioning other factors that may be employed to motivate older children - e.g., money or honor. He concludes:All this is degrading. Nevertheless, because of the limits of a person's intellect, it may be necessary to make the goal of wisdom something other than wisdom.In Hilchot Teshuvah (ibid.), the Rambam also emphasizes how a teacher must slowly mold a child's character and lead him, step by step, to an appreciation of the proper motives for the service of God:As their knowledge grows and their wisdom increases, this secret [service of God for His sake] should be revealed to them [slowly,] bit by bit. They should become accustomed to this concept gradually, until they grasp it and know it and begin serving [God] out of love.

מִי שֶׁנְּשָׂאוֹ לִבּוֹ לְקַיֵּם מִצְוָה זוֹ כָּרָאוּי וְלִהְיוֹת מֻכְתָּר בְּכֶתֶר תּוֹרָה. לֹא יַסִּיחַ דַּעְתּוֹ לִדְבָרִים אֲחֵרִים. וְלֹא יָשִׂים עַל לִבּוֹ שֶׁיִּקְנֶה תּוֹרָה עִם הָעשֶׁר וְהַכָּבוֹד כְּאַחַת. (משנה אבות ו ד) "כָּךְ הִיא דַּרְכָּהּ שֶׁל תּוֹרָה. פַּת בַּמֶּלַח תֹּאכַל וּמַיִם בַּמְּשׂוּרָה תִּשְׁתֶּה וְעַל הָאָרֶץ תִּישַׁן וְחַיֵּי צַעַר תִּחְיֶה וּבַתּוֹרָה אַתָּה עָמֵל". וְלֹא עָלֶיךָ הַדָּבָר לִגְמֹר וְלֹא אַתָּה בֶּן חוֹרִין לִבָּטֵל מִמֶּנָּה. וְאִם הִרְבֵּיתָ תּוֹרָה הִרְבֵּיתָ שָׂכָר. וְהַשָּׂכָר לְפִי הַצַּעַר:

A person whose heart inspires him to fulfill this mitzvah in a fitting manner and to become crowned with the crown of Torah should not divert his attention to other matters. comments: "Speak of them, and not of other matters." He should not set his intent on acquiring Torah together with wealth and honor simultaneously.[Rather,] this is the path of Torah: 6:4, 2:17 and 5:23. Eat bread with salt, drink water in small measure, sleep on the ground, live a life of difficulty, and toil in Torah. 3:1.) Nor does he necessarily stipulate that "a life of difficulty" is a prerequisite for complete involvement in Torah study. However, it is often the only path with which one can attain that goal.Frequently, earning enough to live a life of comfort takes so much time that one will not be able to devote himself to Torah study in a fitting manner. Furthermore, indulgence in comfort often leads a person to preoccupation with his own needs and desires. Suddenly, he becomes faced with an entire host of "necessities," without which he cannot continue.The task is not incumbent upon you to complete, nor are you free to desist from it. If you have acquired much Torah, you have acquired much reward, and that reward is commensurate with the difficulty [invested]., Chapter 6, the Rambam offers a slightly different interpretation: "A person's reward will be commensurate with the effort necessary to overcome his natural inclination."

שֶׁמָּא תֹּאמַר עַד שֶׁאֲקַבֵּץ מָמוֹן אֶחֱזֹר וְאֶקְרָא. עַד שֶׁאֶקְנֶה מַה שֶּׁאֲנִי צָרִיךְ וְאֶפָּנֶה מֵעֲסָקַי וְאֶחֱזֹר וְאֶקְרָא. אִם תַּעֲלֶה מַחֲשָׁבָה זוֹ עַל לִבְּךָ אֵין אַתָּה זוֹכֶה לְכִתְרָהּ שֶׁל תּוֹרָה לְעוֹלָם. אֶלָּא עֲשֵׂה תּוֹרָתְךָ קֶבַע וּמְלַאכְתְּךָ עַרְאַי (משנה אבות ב ד) וְלֹא תֹּאמַר "לִכְשֶׁאֶפָּנֶה אֶשְׁנֶה שֶׁמָּא לֹא תִּפָּנֶה":

Perhaps, one will say: "[I will interrupt my studies] until after I gather money, and then I will return and study, [I will interrupt my studies] until after I buy what I need, and then, when I can divert my attention from my business, I will return and study." If you consider such thoughts, you will never merit the crown of Torah. 1:34). Once a person has given his material concerns priority over Torah study, it is very difficult for him to reverse his pattern and devote himself completely to Torah study.b) The time which he lost while involved in business cannot be recovered, and thus, he will never reach the heights of Torah knowledge that he could have attained beforehand.Rather, make your work secondary, and your Torah study a fixed matter. 1:14, the Rambam writes:Make your Torah study of primary importance and all your other affairs secondary. If they come your way, it is good, and if not, there is no loss in their absence.Similarly, in Hilchot De'ot 2:7, the Rambam quotes Avot 4:10, "Minimize your business involvement and occupy yourself with Torah."Nevertheless, a person need not fear that involvement in Torah study will prevent him from achieving prosperity. Berachot 35b relates:The Sages of the previous generations made their Torah study primary and their business affairs secondary, and achieved success in both. We have made our business affairs primary and our Torah study secondary, and have not achieved success in either.Do not say: "When I have free time, I will study," for perhaps, you will never have free time. - In his Commentary on the Mishnah, Avot 2:5, the Rambam also associates this statement of Hillel's with the statement of Shammai quoted above. Do not say: "When I have free time, I will study," for perhaps you will never have free time.

כָּתוּב בַּתּוֹרָה (גמרא עירובין נה א) "לֹא בַשָּׁמַיִם הִיא וְלֹא מֵעֵבֶר לַיָּם הִיא". לֹא בַשָּׁמַיִם הִיא לֹא בְּגַסֵּי הָרוּחַ הִיא מְצוּיָה וְלֹא בִּמְהַלְּכֵי מֵעֵבֶר לַיָּם הִיא. לְפִיכָךְ אָמְרוּ חֲכָמִים (משנה אבות ב ה) "לֹא כָּל הַמַּרְבֶּה בִּסְחוֹרָה מַחְכִּים". וְצִוּוּ חֲכָמִים הֱוֵי מְמַעֵט בְּעֵסֶק וַעֲסֹק בַּתּוֹרָה:

It is written in the Torah [Deuteronomy 30:12, 13]: "It is not in the heavens....It is not across the sea...." [This implies:] "It is not in the heavens" - i.e., it is not found in the proud spirited. "It is not across the sea" relates: "Exile yourself to a place of Torah." - i.e., it is not found in those who travel across the sea.Therefore, our Sages said: 2:5 "Not everyone who is involved in business will become wise." Our Sages also commanded: 4:12 "Minimize your business activities and occupy, is also used in the Ashkenazic text of the blessings recited before Torah study. In most contexts, that word is rendered as "business." Thus, employing it in the blessing implies that the manner in which a person applies himself to Torah study should resemble the way a businessman applies himself to his business, making it the central matter of his life. yourself with Torah."

דִּבְרֵי תּוֹרָה נִמְשְׁלוּ כַּמַּיִם שֶׁנֶּאֱמַר (ישעיה נה א) "הוֹי כָּל צָמֵא לְכוּ לַמַּיִם". לוֹמַר לְךָ מַה מַּיִם אֵינָם מִתְכַּנְּסִין בִּמְקוֹם מִדְרוֹן אֶלָּא נִזְחָלִין מֵעָלָיו וּמִתְקַבְּצִים בִּמְקוֹם אַשְׁבּוֹרֶן כָּךְ דִּבְרֵי תּוֹרָה אֵינָם נִמְצָאִים בְּגַסֵּי הָרוּחַ וְלֹא בְּלֵב כָּל גְּבַהּ לֵב אֶלָּא בְּדַכָּא וּשְׁפַל רוּחַ שֶׁמִּתְאַבֵּק בַּעֲפַר רַגְלֵי הַחֲכָמִים וּמֵסִיר הַתַּאֲווֹת וְתַעֲנוּגֵי הַזְּמַן מִלִּבּוֹ וְעוֹשֶׂה מְלָאכָה בְּכָל יוֹם מְעַט כְּדֵי חַיָּיו אִם לֹא הָיָה לוֹ מַה יֹּאכַל וּשְׁאָר יוֹמוֹ וְלֵילוֹ עוֹסֵק בַּתּוֹרָה:

The words of Torah can be compared to water, as [Isaiah 55:1] states: "Behold, all who are thirsty, come to the water." 7a mentions the ideas related by the Rambam as well as other dimensions of the comparison between Torah and water. This teaches you that just as water does not collect on an incline, but rather flows from it and collects in a low place, similarly, the words of Torah will not be found in the arrogant or in the hearts of any of the haughty, but rather in the humble and lowly, who sit in the dust at the feet of the Sages 1:4. Others render the phrase: "Become dusty [pursuing] the Sages' feet" - i.e., follow them everywhere out of thirst to learn from them.and remove the desires and pleasures of the times from their hearts - See Halachah 12. and remove the desires and pleasures of the times from their hearts. They do only a minimal amount of work each day [to earn] their livelihood if they have nothing else to eat. 35b quoted in the commentary on Chapter 1, Halachah 8, which describes Hillel's daily activities. The rest of their days and nights are involved with Torah study.

כָּל הַמֵּשִׂים עַל לִבּוֹ שֶׁיַּעֲסֹק בַּתּוֹרָה וְלֹא יַעֲשֶׂה מְלָאכָה וְיִתְפַּרְנֵס מִן הַצְּדָקָה הֲרֵי זֶה חִלֵּל אֶת הַשֵּׁם וּבִזָּה אֶת הַתּוֹרָה וְכִבָּה מֵאוֹר הַדָּת וְגָרַם רָעָה לְעַצְמוֹ וְנָטַל חַיָּיו מִן הָעוֹלָם הַבָּא. לְפִי שֶׁאָסוּר לֵהָנוֹת מִדִּבְרֵי תּוֹרָה בָּעוֹלָם הַזֶּה. אָמְרוּ חֲכָמִים (משנה אבות ד ה) "כָּל הַנֶּהֱנֶה מִדִּבְרֵי תּוֹרָה נָטַל חַיָּיו מִן הָעוֹלָם". וְעוֹד צִוּוּ וְאָמְרוּ (משנה אבות ד ה) "אַל תַּעֲשֵׂם עֲטָרָה לְהִתְגַּדֵּל בָּהֶן וְלֹא קַרְדֹּם לַחְפֹּר בָּהֶן". וְעוֹד צִוּוּ וְאָמְרוּ (משנה אבות א י) "אֱהֹב אֶת הַמְּלָאכָה וּשְׂנָא אֶת הָרַבָּנוּת", (משנה אבות ב ב) "וְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה סוֹפָהּ בְּטֵלָה וְגוֹרֶרֶת עָוֹן". וְסוֹף אָדָם זֶה שֶׁיְּהֵא מְלַסְטֵם אֶת הַבְּרִיּוֹת:

Anyone who comes to the conclusion that he should involve himself in Torah study without doing work and derive his livelihood from charity, desecrates [God's] name,, Chapter 5, and Hilchot Teshuvah 1:4, the Rambam mentions the severity of the sin of desecrating God's name. dishonors the Torah, extinguishes the light of faith, brings evil upon himself, and forfeits the life of the world to come, for it is forbidden to derive benefit from the words of Torah in this world. at length, strongly decrying the deriving of material benefit from one's Torah knowledge.These convictions are also expressed in Hilchot Matnot Ani'yim 10:18, which states:Even a dignified Sage who becomes poor should work in a profession, even a degrading profession, rather than seek public assistance. It is better to skin the hides of dead animals than to tell the people, "I am a Sage, support me."Our greatest Sages were wood-choppers, porters, water-drawers... They did not ask anything from the public and refused to accept anything that was given to them.The Kessef Mishneh takes issue with the Rambam's statements and states that there is no prohibition against a Torah Sage receiving support from others. Though the Rambam quotes many examples of sages who performed simple labors to earn their livelihood, the Kessef Mishneh explains how none of them can be taken to be conclusive proof of the Rambam's position.For example, the Rambam quotes Yoma 35b, which relates how Hillel would do simple work to earn his sustenance. The Kessef Mishneh explains that the Talmud's statements about Hillel were made before his greatness was appreciated. There is no proof that he continued working as a common laborer afterwards.The practice of taking payment for Torah study has its source in Tosafot, Ketubot 106a, which relates that individuals who give up the opportunity to earn their livelihood in other professions so that they can teach Torah or serve as judges are able to receive remuneration, because, in essence, they are not receiving payment for their Torah, but for their time.The Kessef Mishneh concludes:It is possible to explain that our master's intention is that a person should not cast off the yoke of labor in order to receive his livelihood from others in order to study. Rather, first, he should learn a profession with which he can sustain himself. If that is sufficient for him, it is good. If not, he may receive his livelihood from the community...Even if this is not our master's intention, as apparent from his Commentary on the Mishnah, whenever one is in doubt about the halachah, one should follow the custom. We have seen all the Sages of Israel, both before and after our master, accepting their livelihood from the community.Furthermore, even if the halachah followed our master..., it is possible that all the sages of the [previous] generations agreed to do so because...if the livelihood of the scholars and the teachers were not available, they would not be able to labor in Torah as is fitting, and the Torah would be forgotten, Heaven forbid. Since it is available, they are able to study, "and Torah is magnified and becomes stronger."These ideas are quoted as halachah by the Shulchan Aruch and the Ramah (Yoreh De'ah 246:5). It must be noted that even the Rambam (Chapter 6, Halachah 10, Commentary on the Mishnah, ibid.,Hilchot De'ot 6:2) allows a person to give a sage money to invest, or to afford him other benefits in commerce and trade.Our Sages declared: 4:5. "Whoever benefits from the words of Torah forfeits his life in the world." quoted above refers to the Rambam's commentary on this Mishnah. Major portions of the Rambam's statements are cited in our commentary on Chapter 1, Halachah 7. Also, they commanded and declared: The Rambam reverses the order of the statements in the Mishnah, perhaps, because the first clause is more explicit. Alternatively, because chronologically, Hillel, the author of the latter clause, preceded Rabbi Tzadok, the author of the former. "Do not make them a crown to magnify oneself, nor an axe to chop with." Also, they commanded and declared: 1:10. "Love work and despise Rabbinic positions." 2:2 teaches: All Torah that is not accompanied by work will eventually be negated and lead to sin. Ultimately, such a person will steal from others. 29a: "Whoever does not teach his son a profession is as if he taught him to steal," as the source for the Rambam's statements.

מַעֲלָה גְּדוֹלָה הִיא לְמִי שֶׁהוּא מִתְפַּרְנֵס מִמַּעֲשֵׂה יָדָיו. וּמִדַּת חֲסִידִים הָרִאשׁוֹנִים הִיא. וּבָזֶה זוֹכֶה לְכָל כָּבוֹד וְטוֹבָה שֶׁבָּעוֹלָם הַזֶּה וְלָעוֹלָם הַבָּא שֶׁנֶּאֱמַר (תהילים קכח ב) "יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ" (משנה אבות ו ד) "אַשְׁרֶיךָ בָּעוֹלָם הַזֶּה וְטוֹב לָךְ לָעוֹלָם הַבָּא" שֶׁכֻּלּוֹ טוֹב:

It is a tremendous advantage for a person to derive his livelihood from his own efforts. This attribute was possessed by the pious of the early generations. 105a), Rabbi Meir - a barber (Eruvin 13a), Rabbi Yehudah - a porter (Nedarim 49b), and Rav Yosef - a miller, Rav Sheshet - a porter (Gittin 67b). In this manner, one will merit all [types) holds the very opposite. The common people will respect a person who honestly earns his livelihood and will look down on a person who derives his income from charity. of] honor and benefit in this world 9:1, the Rambam elaborates how God will grant material blessings to a person who dedicates himself to Torah and mitzvot. These blessings will, in turn, afford him the opportunity of continuing and increasing his service of God. and in the world to come, 1:1). (See also Hilchot Teshuvah, ibid.) as [Psalms 128:2] states: "If you eat the toil of your hands, you will be happy and it will be good for 8a interprets this verse to mean... you.""You will be happy" - in this world. "It will be good for you" - in the world to come, which is entirely good.

אֵין דִּבְרֵי תּוֹרָה מִתְקַיְּמִין בְּמִי שֶׁמַּרְפֶּה עַצְמוֹ עֲלֵיהֶן. וְלֹא בְּאֵלּוּ שֶׁלּוֹמְדִין מִתּוֹךְ עִדּוּן וּמִתּוֹךְ אֲכִילָה וּשְׁתִיָּה. אֶלָּא בְּמִי שֶׁמֵּמִית עַצְמוֹ עֲלֵיהֶן וּמְצַעֵר גּוּפוֹ תָּמִיד וְלֹא יִתֵּן שֵׁנָה לְעֵינָיו וּלְעַפְעַפָּיו תְּנוּמָה. אָמְרוּ חֲכָמִים דֶּרֶךְ רֶמֶז (במדבר יט יד) "זֹאת הַתּוֹרָה אָדָם כִּי יָמוּת בְּאֹהֶל" אֵין הַתּוֹרָה מִתְקַיֶּמֶת אֶלָּא בְּמִי שֶׁמֵּמִית עַצְמוֹ בְּאָהֳלֵי הַחֲכָמִים. וְכֵן אָמַר שְׁלֹמֹה בְּחָכְמָתוֹ (משלי כד י) "הִתְרַפִּיתָ בְּיוֹם צָרָה צַר כֹּחֶכָה". וְעוֹד אָמַר (קהלת ב ט) "אַף חָכְמָתִי עָמְדָה לִּי" חָכְמָה שֶׁלָּמַדְתִּי בְּאַף הִיא עָמְדָה לִי. אָמְרוּ חֲכָמִים בְּרִית כְּרוּתָה שֶׁכָּל הַיָּגֵעַ בְּתוֹרָתוֹ בְּבֵית הַמִּדְרָשׁ לֹא בִּמְהֵרָה הוּא מְשַׁכֵּחַ. וְכָל הַיָּגֵעַ בְּתַלְמוּדוֹ בְּצִנְעָה מַחְכִּים שֶׁנֶּאֱמַר (משלי יא ב) "וְאֶת צְנוּעִים חָכְמָה". וְכָל הַמַּשְׁמִיעַ קוֹלוֹ בִּשְׁעַת תַּלְמוּדוֹ תַּלְמוּדוֹ מִתְקַיֵּם בְּיָדוֹ. אֲבָל הַקּוֹרֵא בְּלַחַשׁ בִּמְהֵרָה הוּא שׁוֹכֵחַ:

The words of Torah will not be permanently acquired by a person who applies himself feebly [to obtain] them, and not by those who study amid pleasure and [an abundance] of food and drink. Rather, one must give up his life for them, constantly straining his body to the point of discomfort, without granting sleep to his eyes or slumber to his eyelids.The Sages alluded to this concept, 63b; Midrash Tanchumah, No'ach 3 [interpreting Numbers 19:14:] "This is the Torah, a man should he die in a tent..." [to mean that] the Torah cannot be permanently acquired except by a person who gives up his life in the tents of wisdom.Similarly, Solomon said in his wisdom [Proverbs 24:10]: "If you faint in the day of adversity, your strength is small.").Others cite Berachot 63a: "Anyone who applies himself feebly to the words of Torah will not have the strength to stand in a day of adversity." He also said [Ecclesiastes 2:9]: "Also, my wisdom remained with me." [This can be interpreted to mean:] The wisdom which I learned in anger, can have both meanings - "even" and "anger." this is what remained with me. 2:9.) This continues the theme that the dedication to Torah study beyond one's nature is the key to acquiring Torah as one's own.In his commentary on Avot 5:19, the Rambam quotes this verse and interpretation, and associates it with the advice he gives teachers in Chapter 4, Halachah 5, to cast fear into the hearts of the students.Our Sages declared: 5:1 A covenant has been established that anyone who wearies himself in Torah study in a house of study will not forget it quickly., Hilchot Talmud Torah 4:10.) Anyone who wearies himself in Torah study in private will become wise, as [Proverbs 11:2] states: "To the modest will come 63b severely criticizes those who study Torah alone (when they have the opportunity to study with others). Similarly, in the following chapter, when the Rambam discusses the actual process of study, he continually refers to a teacher studying with many students. wisdom."Whoever raises his voice during his studies 5:1, emphasizes that one should not raise one's voice overly loud. will permanently acquire the subject matter. 54a interprets the "everlasting covenant" as a reference to the Torah, and states: "If it is ordered in all a person's 248 limbs" - i.e., if his entire body is involved in his study - "it will be preserved."The Tanya, Chapter 38, explains that a person who studies out loud and invests his energy in Torah study elevates his body and natural life force.In contrast, one who reads silently will forget quickly. - It is difficult to ignore the contrast between secular study, which is carried out in a silent library, and the study of Torah carried out in a noisy house of study, each person verbalizing the subject matter which he is studying.Based on Berachot 15b and the Shulchan Aruch, Orach Chayim 62:3, Shulchan Aruch HaRav (Hilchot Talmud Torah 2:12) states that the study of Torah is comparable to other mitzvot associated with speech. A person cannot fulfill his obligation through mere thought, and must either vocalize the words himself or hear from someone else who reads out loud. In contrast, one who reads silently will forget quickly.

אַף עַל פִּי שֶׁמִּצְוָה לִלְמֹד בַּיּוֹם וּבַלַּיְלָה אֵין אָדָם לָמֵד רֹב חָכְמָתוֹ אֶלָּא בַּלַּיְלָה. לְפִיכָךְ מִי שֶׁרָצָה לִזְכּוֹת בְּכֶתֶר הַתּוֹרָה יִזָּהֵר בְּכָל לֵילוֹתָיו וְלֹא יְאַבֵּד אֲפִלּוּ אֶחָד מֵהֶן בְּשֵׁנָה וַאֲכִילָה וּשְׁתִיָּה וְשִׂיחָה וְכַיּוֹצֵא בָּהֶן אֶלָּא בְּתַלְמוּד תּוֹרָה וְדִבְרֵי חָכְמָה. אָמְרוּ חֲכָמִים אֵין רִנָּה שֶׁל תּוֹרָה אֶלָּא בַּלַּיְלָה שֶׁנֶּאֱמַר (איכה ב יט) "קוּמִי רֹנִּי בַלַּיְלָה". וְכָל הָעוֹסֵק בַּתּוֹרָה בַּלַּיְלָה חוּט שֶׁל חֶסֶד נִמְשָׁךְ עָלָיו בַּיּוֹם שֶׁנֶּאֱמַר (תהילים מב ט) "יוֹמָם יְצַוֶּה ה' חַסְדּוֹ וּבַלַּיְלָה שִׁירֹה עִמִּי תְּפִלָּה לְאֵל חַיָּי". וְכָל בַּיִת שֶׁאֵין נִשְׁמָעִים בּוֹ דִּבְרֵי תּוֹרָה בַּלַּיְלָה אֵשׁ אוֹכַלְתּוֹ שֶׁנֶּאֱמַר (איוב כ כו) "כָּל חשֶׁךְ טָמוּן לִצְפּוּנָיו תְּאָכְלֵהוּ אֵשׁ לֹא נֻפָּח". (במדבר טו לא) "כִּי דְבַר ה' בָּזָה" זֶה שֶׁלֹּא הִשְׁגִּיחַ עַל דִּבְרֵי תּוֹרָה כָּל עִקָּר. וְכֵן כָּל שֶׁאֶפְשָׁר לוֹ לַעֲסֹק בַּתּוֹרָה וְאֵינוֹ עוֹסֵק אוֹ שֶׁקָּרָא וְשָׁנָה וּפֵרַשׁ לְהַבְלֵי עוֹלָם וְהֵנִיחַ תַּלְמוּדוֹ וּזְנָחוֹ הֲרֵי זֶה בִּכְלַל בּוֹזֶה דְּבַר ה'. אָמְרוּ חֲכָמִים כָּל הַמְבַטֵּל אֶת הַתּוֹרָה מֵעשֶׁר סוֹפוֹ לְבַטְּלָהּ מֵעֹנִי וְכָל הַמְקַיֵּם אֶת הַתּוֹרָה מֵעֹנִי סוֹפוֹ לְקַיְּמָהּ מֵעשֶׁר. וְעִנְיָן זֶה מְפֹרָשׁ הוּא בַּתּוֹרָה, הֲרֵי הוּא אוֹמֵר (דברים כח מז) "תַּחַת אֲשֶׁר לֹא עָבַדְתָּ אֶת ה' אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כּל" (דברים כח מח) "וְעָבַדְתָּ אֶת אֹיְבֶיךָ". וְאוֹמֵר (דברים ח ב) "לְמַעַן עַנֹּתְךָ" (דברים ח טז) "לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ":

Even though it is a mitzvah to study during the day and at night, it is only at night that a person acquires most of his wisdom. 65a states: "The moon was created only for Torah study." The term "wisdom" is interpreted as a reference to those aspects of Torah study described as Gemara or Talmud (Chapter 1, Halachah 11). At night, when a person is removed from his daytime pressures, he is able to concentrate more on these abstract subjects. Therefore, a person who desires to merit the crown of Torah should be careful with all his nights, not giving up even one to sleep, 4:4 states that a person should sleep eight hours each night. The commentaries have questioned whether here, the Rambam is advising a person to strain himself beyond those limits, or whether the Rambam is merely stating that the nighttime hours a person has available should be devoted to Torah study. eating, drinking, 5:1, the Rambam counsels: "A Torah Sage should not be a glutton. Rather, he should eat only the foods that are appropriate for his physical health and [even of those], he should not partake excessively. He should not pursue [food] after filling his gut." talk, 2:4 states: "A person should also remain silent to a great extent, and speak only about words of wisdom or things he requires to maintain his existence." or the like. Rather, [they should be devoted to] the study of Torah and the words of wisdom.Our Sages declared: "The song of Torah can [be heard] only at night, as [Eichah 2:19] states: 'Arise, sing out at night...’“Whoever occupies himself with Torah study at night will have a strand of [Divine] favor extended over him during the day, as [implied by Psalms 42:9]: "During the day, God ordains His kindness and, at night, His song is with me, a prayer to the living God." 3b comments: "Why does 'God ordain His kindness during the day'? Because 'at night, His song (the Torah) is with me.’“[In contrast], any house in which the words of Torah cannot be heard at night will be consumed by fire, as [implied by Job 20:26]: "All the darkness is hidden away from His treasures; a fire that need not be blown will consume him."[The verse, Numbers 16:31,] "He scorned the word of God," applies to someone who pays no attention to Torah at all. 99a, and in the Sifre, Sh'lach. Similarly, anyone who has the potential to occupy himself with Torah study and does not,) quotes Rabbi Nehorai for this definition of the above verse. or who has studied both the Written and Oral Law and turned away to the vanities of the world, leaving behind his study and ignoring it, is included in the category or the Sifre in the definition of the above verse. of "those who scorn the word of God." emphasizes that this severe condemnation applies even when a person ignores his study out of laziness and idle tendencies, without any contempt or disrespect for the Torah.Our Sages declared: "Whoever neglects Torah study when wealthy will ultimately neglect it amidst poverty. Whoever maintains the Torah in poverty will ultimately maintain it amidst prosperity." This concept is explicitly mentioned in the Torah [Deuteronomy 28:47-48], which states: "Because you did not serve God, your Lord, with happiness and good feeling when there was an abundance of everything, you shall serve your enemies,", where the Rambam interprets the verse differently, stressing the importance of serving God with joy. and [Deuteronomy 8:16] states: "so that you shall suffer...so that ultimately He will make you prosper."