A Torah Study on Torah Study: What, Why, How, and When?

And Rabbi Levi bar Ḥama said that Rabbi Shimon ben Lakish said: God said to Moses, “Ascend to me on the mountain and be there, and I will give you the stone tablets and the Torah and the mitzvah that I have written that you may teach them” (Exodus 24:12), meaning that God revealed to Moses not only the Written Torah, but all of Torah, as it would be transmitted through the generations.
The “tablets” are the ten commandments that were written on the tablets of the Covenant,
the “Torah” is the five books of Moses.
The “mitzvah” is the Mishna, which includes explanations for the mitzvot and how they are to be performed.
“That I have written” refers to the Prophets and Writings, written with divine inspiration.
“That you may teach them” refers to the Talmud, which explains the Mishna.
These explanations are the foundation for the rulings of practical halakha. This verse teaches that all aspects of Torah were given to Moses from Sinai.

Rav Yehuda says that Rav says: When Moses went up to heaven, he found God sitting and tying crowns to the letters of the Torah. He said to Him, "Master of the Universe, who is preventing You from giving the Torah?" God answered: "There is a man who is destined to be born after several generations, and his name is Akiva ben Yosef. He will derive piles of laws from each and every crown." Moshe said: "Master of the Universe, show him to me." God said to him: "Turn around." Moshe went and sat at the end of the eighth row in Rabbi Akiva’s study hall; he did not understand what they were saying, and his strength left him. When Rabbi Akiva arrived at a certain topic, his students said to him: "My teacher, how do you know this?" Rabbi Akiva said to them: It is a halakha transmitted to Moses from Sinai. When Moses heard this, his mind was put at ease.

(2) One time, I was traveling and I met a certain person on the road who knew Scripture, but did not know Mishnah. He told me, "My teacher! Scripture was given to us from Mount Sinai; Mishnah was not given to us from Mount Sinai." I told him: "My son, Scripture and Mishnah were both relayed to us from the mouth of God. What is the difference between them? It is analogous to a king of flesh and blood who has two beloved servants. He gives each one of them a measure of wheat and a measure of flax. The wise one of the two servants takes the flax and uses it to weave a beautiful piece of cloth, and takes the wheat and makes flour, then mixes it, kneads it, and bakes it, and places it on the table, and puts the beautiful cloth over it, leaving it until the king will come. The foolish of the two servants does nothing. After a time, the king returns and asks the two servants, ‘my children, bring me what I have given you.’ The one brings firth brings the fine flour bread set on the table with the beautiful cloth spread over it; the other one brings the wheat in its container and the bundle of raw flax . . . Which one is more beloved to the king? I would say, it is the one who has [taken the raw materials granted to him] produced the bread and the fine cloth."

And I Wrote These Words on the Tablets: The Rabbis already expounded on these words, "even that which bright students are destined to innovate." The explanation of this is . . . that the first Tablets were not given with the power to innovate aside from that which Moshe received with respect to the close reading of the text and that which emerges from this - but not to innovate new things through the thirteen interpretive principles and similar investigations of the Talmud. And there was no Oral Torah aside from what they recieved from Moshe, and for what they could deduce by deductive analogy where they did not hear it from Moshe. But with the second Tablets the power was given to every sharp student to innovate halakhos through the interpretive principles and through study. . . And this is why God commanded that the second Tablets should be made by Moshe's own hand - not because we did not merit an act of God, but rather to teach us that the laws that will be innovated through the power of these Tablets in partnership with human effort, with God's help, are like the essense of the Tablets which were both the work of Moshe and the writing of God. And in this respect, the second Tablets were heavier than the first.

Moses summoned all the Israelites and said to them: Hear, O Israel, the laws and rules that I proclaim to you this day! Study them and observe them in order to do them!

...Rabbi Tarfon and the Elders were reclining in the loft of the house of Nit’za in Lod, when this question was asked of them: Is study greater or is action greater? Rabbi Tarfon answered and said: Action is greater. Rabbi Akiva answered and said: Study is greater. Everyone answered and said: Study is greater, but not as an independent value; rather, it is greater as study leads to action.

The four species are likened to different categories in the Jewish people.

The Etrog, which has both taste and smell, is likened to those that study Torah and do mitzvot. The palm branch, which has taste, but no smell, is likened to those who have only Torah study. The myrtle, which has smell but no taste, is likened to those who have only mitzvot. The willow, which has neither taste nor smell, is likened to those who are without Torah study and without mitzvot. And Hashem says "bind them all together and let them atone one for the other."...

Rabbi Halafta of Kefar Hanania said: when ten sit together and occupy themselves with Torah, the Shechinah abides among them, as it is said: “God stands in the congregation of God” ... That is, the Shechinah, which is in the heavens, descends to the earth when there is a bond (of people) engaged in Torah study. And whence do we derive even three? From "In the midst of the judges (three) shall He judge."] And whence do we derive even two? From (Malachi 3:16): "Then the fearers of the Lord spoke to each other [(two are implied)] and the Lord listened and heard, etc." and whence do we derive even one? From (Exodus 20:21): "Wherever I mention My name, I shall come to you and bless you."

Rabba bar bar Ḥana said: Why are matters of Torah compared to fire, as it is stated: “Is not My word like fire, says the Lord” (Jeremiah 23:29)? To tell you: Just as fire does not ignite in a lone stick of wood but in a pile of kindling, so too, matters of Torah are not retained and understood properly by a lone scholar who studies by himself, but by a group of Sages.

Rav Naḥman bar Yitzḥak said: Why are Torah matters likened to a tree, as it is stated: “It is a tree of life to them who lay hold upon it” (Proverbs 3:18)? This verse comes to tell you that just as a small piece of wood can ignite a large piece, so too, minor Torah scholars can sharpen great Torah scholars and enable them to advance in their studies. And this is what Rabbi Ḥanina said: I have learned much from my teachers and even more from my friends, but from my students I have learned more than from all of them.

(15) Shammai used to say: Make your Torah [study a] fixed [habit]. Speak little, and do much. And receive every person with a pleasant countenance.