Jewish Value: Torah Study

As for the angel’s mission, the Gemara explains that the angel said to Joshua: Yesterday, i.e., during the afternoon, you neglected the afternoon daily offering due to the impending battle, and now, at night, you have neglected Torah study, and I have come to rebuke you. Joshua said to him: For which of these sins have you come? He said to him: I have come now, indicating that neglecting Torah study is more severe than neglecting to sacrifice the daily offering. Joshua immediately determined to rectify the matter, as the verses states: “And Joshua lodged that night” (Joshua 8:9) “in the midst of the valley [ha’emek]” (Joshua 8:13), and Rabbi Yoḥanan said:

This teaches that he spent the night in the depths [be’umeka] of halakha, i.e., that he spent the night studying Torah with the Jewish people. And Rav Shmuel bar Unya said: Torah study is greater than sacrificing the daily offerings, as it is stated: “I have come now” (Joshua 5:14), indicating that the angel came to rebuke Joshua for neglecting Torah study and not for neglecting the daily offering. Consequently, how did the Sages of the house of Rabbi Yehuda HaNasi determine that the Temple service is more important than Torah study?

And Rabba bar Huna said: All these regulations were said with regard to an ordinary person, but there are no restrictions on expressions of mourning on the intermediate days of a Festival in the presence of a deceased Torah scholar. If a Torah scholar dies on the intermediate days of a Festival, the women may lament, clap, and wail responsively as on any other day, and all the more so on Hanukkah and Purim. This indicates that even the Torah study of an individual is of great importance.

The Gemara rejects this argument: You speak of the honor that must be shown to the Torah, and indeed, the honor that must be shown to the Torah in the case of an individual Torah scholar is important; but the Torah study of an individual in itself is light and is less significant than the Temple service.

And also those serious sins for which sacrifices do not atone, involvement with Torah atones, as our sages (OBM) stated in regards to the sons of Eli (Rosh Hashanah 18a): “The sin can’t be atoned for by a sacrifice or a meal offering, but it can be atoned for by Torah study”. And so too they stated (Megilah 3b): “The study of Torah is even greater than the daily sacrifices.”

§ Rabbi Yitzḥak said in the style of a previous passage: If a person says to you: I have labored and not found success, do not believe him. Similarly, if he says to you: I have not labored but nevertheless I have found success, do not believe him. If, however, he says to you: I have labored and I have found success, believe him.

The Gemara comments: This applies only to matters of Torah, as success with respect to Torah study is in accordance with the toil and effort invested. But with regard to success in business, it all depends upon assistance from Heaven, as there is no correlation between success and effort. And even with regard to matters of Torah, we said this only with regard to sharpening one’s understanding of Torah, as the more one labors, the deeper the understanding of the material he achieves. However, to preserve what one has learned, it is dependent upon assistance from Heaven. Not everyone achieves this, even with much effort.

The Gemara asks: Is that so? Didn’t Rabbi Yoḥanan say in the name of Rabbi Shimon ben Yoḥai: It is permitted to provoke the wicked in this world, as it is stated: “They that forsake the Torah praise the wicked; but they who keep the Torah contend with them” (Proverbs 28:4)? And furthermore, it is taught in a baraita that Rabbi Dostai bar Matun said: It is permitted to provoke the wicked in this world, and if a person whispers to you to say that this is not so, relying on the verse: “Contend not with evildoers, nor be envious against the workers of iniquity” (Psalms 37:1), know that only one whose heart strikes him with pangs of conscience over sins that he committed says this.

The verse states: “On the seventh day, when the heart of the king was merry with wine” (Esther 1:10). The Gemara asks: Is that to say that until now his heart was not merry with wine? Did it take seven days for him to achieve merriment? Rava said: The seventh day was Shabbat, when the difference between the Jewish people and the gentiles is most apparent. On Shabbat, when the Jewish people eat and drink, they begin by occupying themselves with words of Torah and words of praise for God. But the nations of the world, when they eat and drink, they begin only with words of licentiousness.

Apropos the quotation from Isaiah, the Gemara explains the following verse, which states: “And for a spirit of justice to him that sits in judgment and for strength to them that turn back the battle to the gate” (Isaiah 28:6). “And for a spirit of justice”; this is referring to one who brings his evil inclination to trial and forces himself to repent. “To him that sits in judgment”; this is referring to one who judges an absolutely true judgment. “And for strength”; this is referring to one who triumphs over his evil inclination. “Them that turn back the battle”; this is referring to those that give and take in their discussion of halakha in the battle of understanding the Torah. “To the gate”; this is referring to the Torah scholars who arrive early and stay late at the darkened gates of the synagogues and study halls.

The Gemara continues with an episode associated with a verse in Isaiah. The Attribute of Justice said before the Holy One, Blessed be He: Master of the Universe, how are these, referring to the Jewish people, different from those, the other nations of the world, such that God performs miracles only on behalf of the Jewish people? The Holy One, Blessed be He, said to it: The Jewish people occupied themselves with Torah, whereas the other nations of the world did not occupy themselves with Torah.

§ The Gemara returns to its explanation of the Megilla. The verse states: “The Jews had light and gladness, and joy and honor” (Esther 8:16). Rav Yehuda said: “Light”; this is referring to the Torah that they once again studied. And similarly it says: “For the mitzva is a lamp and the Torah is light” (Proverbs 6:23). “Gladness” [simḥa]; this is referring to the Festivals that they once again observed. And similarly it says: “And you shall be glad [vesamakhta] on your Festival” (Deuteronomy 16:14). “Joy” [sasson]; this is referring to circumcision, as they once again circumcised their sons. And similarly it says: “I rejoice [sas] at Your word” (Psalms 119:162), which the Sages understood as referring to David’s rejoicing over the mitzva of circumcision.

The verse states: “For Mordecai the Jew was second to the king Ahasuerus, and great among the Jews, and accepted by the majority of his brethren” (Esther 10:3). The Gemara comments: The verse indicates that Mordecai was accepted only “By the majority of his brethren,” but not by all his brethren. This teaches that some members of the Sanhedrin parted from him, because he occupied himself with community needs, and was therefore compelled to neglect his Torah study. They felt that this was a mistake and that he should have remained active on the Sanhedrin.

Rav Yosef said: Studying Torah is greater than saving lives, as initially, when listing the Jewish leaders who came to Eretz Yisrael, Mordecai was mentioned after four other people, but at the end he was listed after five. This is taken to indicate that his involvement in governmental affairs instead of in Torah study lowered his stature one notch. The Gemara proves this: At first it is written: “Who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan” (Ezra 2:2); but in the end in a later list it is written: “Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahmani, Mordecai, Bilshan” (Nehemiah 7:7).

Rav said, and some say that Rav Shmuel bar Marta said: Studying Torah is greater and more important than building the Temple. A proof of this is that for as long as Baruch ben Neriah was alive in Babylonia, Ezra, who was his disciple, did not leave him and go up to Eretz Yisrael to build the Temple.

Rabba said that Rav Yitzḥak bar Shmuel bar Marta said: Studying Torah is greater and more important than honoring one’s father and mother, and a proof of this is that for all those years that our father Jacob spent in the house of Eber and studied Torah there he was not punished for having neglected to fulfill the mitzva of honoring one’s parents. As the Master said:

And from where do we derive that Jacob was not punished for the fourteen years that he was in the house of Eber, during which time he failed to fulfill the mitzva of honoring one’s parents? As it is taught in a baraita: It turns out that Joseph was away from his father for twenty-two years, just as Jacob our father was away from his own father for that same period of time. According to the previous calculation, however, the baraita is difficult, as Jacob was absent for thirty-six years. Rather, conclude from here that the fourteen years that he was in the house of Eber are not counted, as he was not punished for them.

§ And Rav Pappi said in the name of Rava: To convert a building from a synagogue into a study hall is permitted, but from a study hall into a synagogue is prohibited, as he holds that a study hall has a higher degree of sanctity than a synagogue. And Rav Pappa in the name of Rava teaches the opposite, as he holds that a synagogue has a higher degree of sanctity than a study hall. Rav Aḥa said:

It stands to reason to rule in accordance with the opinion of Rav Pappi, as Rabbi Yehoshua ben Levi said: It is permitted for a synagogue to be made into a study hall. The Gemara concludes: Indeed, learn from it that the opinion of Rav Pappi is correct.

§ Bar Kappara interpreted a verse homiletically: What is the meaning of that which is written: “And he burnt the house of the Lord, and the king’s house, and all the houses of Jerusalem, and every great house he burnt with fire” (II Kings 25:9)? He explained: “The house of the Lord”; this is the Holy Temple. “The king’s house”; these are the king’s palaces [palterin]. “And all the houses of Jerusalem”; as understood in its literal sense. With regard to the final phrase: “And every great house he burnt with fire,” Rabbi Yoḥanan and Rabbi Yehoshua ben Levi disagree about the meaning of “great house”: One of them said: It is referring to a place where the Torah is made great, i.e., the study hall; and the other one said: It is referring to a place where prayer is made great, i.e., the synagogue.

The Gemara explains their respective opinions: The one who said that the reference is to where the Torah is made great bases his opinion on a verse that describes Torah study as great, as it is written: “The Lord was pleased, for His righteousness’ sake, to make Torah great and glorious” (Isaiah 42:21). And the one who said that the reference is to where prayer is made great bases his opinion on a verse that describes prayer as great, as it is written: “Tell me, I pray you, all the great things that Elisha has done” (II Kings 8:4), and that which Elisha did, i.e., restored a boy to life, he did through prayer.

Come and hear a resolution to this dilemma from a baraita: As Rabbi Yoḥanan said in the name of Rabbi Meir: A Torah scroll may be sold only if the seller needs the money in order to study Torah or to marry a woman.

Learn from this baraita that exchanging one entity of Torah, i.e., a Torah scroll, for another entity of Torah, i.e., Torah study, seems well, and by extension, it should be permitted to sell one Torah scroll to purchase another. The Gemara rejects the proof: Perhaps Torah study is different, as the study of Torah leads to action, i.e., the fulfillment of the mitzvot, and perhaps it is only due to its great importance of Torah study that it is permitted to sell a Torah scroll for it. Similarly, marrying a woman is also of utmost importance, as it is stated with regard to Creation: “He created it not a waste; He formed it to be inhabited” (Isaiah 45:18). This indicates that marrying and having children fulfills a primary goal of Creation. But selling an old Torah in order to buy a new Torah might not be permitted.

On the third occasion, Rabbi Perida was once asked by his disciples: In the merit of which virtue were you blessed with longevity? He said to them: In all my days, no person ever arrived before me to the study hall, as I was always the first to arrive.

Is this to say that doing so is especially virtuous? But hasn’t Rabbi Yoḥanan said: Any Torah scholar who allows someone else to bless Grace after Meals in his presence, i.e., to lead for him, even if that person is a High Priest who is an ignoramus, then that Torah scholar is liable to receive the death penalty for belittling his own honor? This is as it is stated: “All those who hate me, love death” (Proverbs 8:36). Do not read it as “those who hate Me [mesan’ai],” rather read it as though it said: Those who make Me hated [masni’ai]. The honor due to a Torah scholar is representative of the honor of God in the world. Therefore, by belittling his own honor, he causes others to fail to respect God, which can ultimately develop into hate. If so, why did Rabbi Perida consider his behavior to be so deserving of praise?

The Gemara answers: When Rabbi Perida says this, he was speaking of people of equal stature. He was particular to honor the priesthood only when the priest was also a Torah scholar.

Reish Lakish once eulogized a certain young Torah scholar who was frequently present in Eretz Yisrael and who used to study halakha in the twenty-fourth row of the study hall. He sat so far back because he was not one of the principal scholars. Nevertheless, when he died, Reish Lakish said: Alas, Eretz Yisrael has lost a great man.

We learned in a mishna there (Avot 1:13): And one who makes use of the crown [taga] of Torah learning will perish from the world. Reish Lakish taught: This is referring to one who allows himself to be served by one who studies halakhot, which is the crown of the Torah.

The school of Eliyahu taught: Anyone who studies halakhot every day, he is guaranteed that he is destined for the World-to-Come, as it is stated: “His ways [halikhot] are eternal” (Habakkuk 3:6): Do not read the verse as halikhot [ways]; rather, read it as halakhot. Consequently, the verse indicates that the study of the halakhot brings one to eternal life.

One interrupts his Torah study to carry out the dead for burial and to escort a bride to her wedding. They said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupt his Torah study to carry out the dead for burial and to escort a bride to her wedding. The Gemara qualifies this ruling: In what case is this statement said? Only where there are not sufficient numbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. However, when there are sufficient numbers, additional people should not interrupt their Torah study to participate.

Rav Sheshet said: As the Torah was given, so it should be taken away, i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. Just as the Torah was given in the presence of six hundred thousand men, so too its taking should be done in the presence of six hundred thousand men. The Gemara comments: This applies to someone who read the Bible and studied halakhot for himself. But for someone who taught others, there is no limit to the honor that should be shown to him.

The words: “Wisdom cries aloud in the streets,” should be understood in accordance with the opinion of Rava. As Rava said: With regard to everyone who occupies himself with Torah study inside the privacy of his home, his Torah knowledge will proclaim his greatness outside, as it will be revealed to the masses and they will see his greatness.

The Gemara asks: But isn’t it written: “From the beginning I have not spoken in secret” (Isaiah 48:16), implying that the Torah should be taught and proclaimed in public? The Gemara answers: That verse is referring to the days of the kalla, the gathering for Torah study held during Elul and Adar, when many people come to listen to Torah discourses. During this time, it is not only permitted but even recommended to teach Torah to the masses. In this way, the verse can be explained in accordance with the opinion of Rabbi Yehuda HaNasi.

The Gemara asks: And what did Rabbi Ḥiyya do with this verse: “Your rounded thighs are like jewels”? How did he understand it? This verse implies that the Torah must be kept hidden in the study hall and not publicized in the marketplace. The Gemara explains: He interprets it not as a reference to Torah, but as referring to acts of charity and loving-kindness, which should certainly be performed in private.

Rav Yehuda said that Rav said: What is the meaning of that which is written: “Do not touch My anointed ones and do My prophets no harm” (I Chronicles 16:22)? “Do not touch My anointed ones,” these are the schoolchildren, who are as precious and important as kings and priests (Maharsha); “and do not harm My prophets,” these are Torah scholars. Reish Lakish said in the name of Rabbi Yehuda Nesia: The world only exists because of the breath, i.e., reciting Torah, of schoolchildren. Rav Pappa said to Abaye: My Torah study and yours, what is its status? Why is the Torah study of adults worth less? He said to him: The breath of adults, which is tainted by sin, is not similar to the breath of children, which is not tainted by sin. And Reish Lakish said in the name of Rabbi Yehuda Nesia: One may not interrupt schoolchildren from studying Torah, even in order to build the Temple. And Reish Lakish said to Rabbi Yehuda Nesia: I have received from my ancestors, and some say that he said to him: I have received from your ancestors as follows: Any city in which there are no schoolchildren studying Torah, they destroy it. Ravina said: They leave it desolate.

who, for the Torah’s sake, gets up early in the morning [shaḥar] and stays late in the evening [erev] in the study hall. Rabba said: In him who, for the Torah’s sake, blackens his face like a raven, i.e., who fasts and deprives himself for the sake of Torah study.

The Gemara asks about the Biblical narrative cited above: What did Isaiah need to do there in the middle court, i.e., why was he there? The Gemara answers: Rabba bar bar Ḥana said that Rabbi Yoḥanan said: This teaches that Hezekiah took ill, and Isaiah went and established a Torah academy at his door, so that Torah scholars would sit and occupy themselves with Torah outside his room, the merit of which would help Hezekiah survive.

Rabbi Akiva says: From where do we derive that a person is obligated to teach his student until he learns the material and understands it? As it is stated: “Now therefore write this song for you, and teach it to the children of Israel; put it in their mouths, that this song may be a witness for me against the children of Israel” (Deuteronomy 31:19). This verse indicates that one must teach Torah to others. And from where do we derive that one must teach his students until the material is organized in their mouths? As it is stated: “Put it in their mouths,” so that they should be capable of teaching it to others.

The angel said to him: Last night, due to your preparations for war, you neglected the daily evening offering, and now, tonight, you are neglecting Torah study. Joshua asked him: For which of these sins have you come specially to reprove me? He said to him: “I am now come,” i.e., the fact that I did not come last night, but waited until now, shows that the sin of neglecting Torah study is the more severe one.

The Gemara now cites a further teaching in this regard: Rabbi Shmuel bar Inya said in the name of Rav: Torah study is greater than the offering of daily sacrifices, as the angel said to Joshua: “I am now come,” i.e., on account of the second sin, demonstrating that neglect of Torah study is a more serious offense than neglect of the daily offerings.

As it was taught in a baraita: Shimon HaAmmassoni, and some say that it was Neḥemya HaAmmassoni, would interpret all occurrences of the word et in the Torah, deriving additional halakhot with regard to the particular subject matter. Once he reached the verse: “You shall be in awe of [et] the Lord your God; you shall serve Him; and to Him you shall cleave, and by His name you shall swear” (Deuteronomy 10:20), he withdrew from this method of exposition, as how could one add to God Himself? His students said to him: Rabbi, what will be with all the etim that you interpreted until now? He said to them: Just as I received reward for the interpretation, so I shall receive reward for my withdrawal from using this method of exposition. The word et in this verse was not explained until Rabbi Akiva came and expounded: “You shall be in awe of [et] the Lord your God”: The word et comes to include Torah scholars, and one is commanded to fear them just as one fears God. In any case, Shimon HaAmmassoni no longer derived additional halakhot from the word et.

On the topic of proper marriage partners, the Gemara cites the following discussion. The Sages taught: One should always be willing to sell all he has in order to marry the daughter of a Torah scholar, as if he dies or if he is exiled and he cannot raise his children, he can be assured that his sons will be Torah scholars, since their mother will ensure that they are well educated. And one should not marry the daughter of an ignoramus, as if he dies or is exiled, his sons will be ignoramuses.

The Sages taught: A person should always be willing to sell all he has in order to marry the daughter of a Torah scholar. If he cannot find the daughter of a Torah scholar, he should marry the daughter of one of the great people of the generation, who are pious although they are not Torah scholars. If he cannot find the daughter of one of the great people of the generation, he should marry the daughter of one of the heads of the congregations. If he cannot find the daughter of one of the heads of the congregations, he should marry the daughter of one of the charity collectors. If he cannot find the daughter of one of the charity collectors, he should marry the daughter of one of the schoolteachers. However, he should not marry the daughter of an ignoramus [am ha’aretz] because they are vermin and their wives are similar to a creeping animal, as their lifestyle involves the violation of numerous prohibitions. And with regard to their daughters the verse states: “Cursed is he who lies with an animal” (Deuteronomy 27:21), as they are similar to animals in that they lack any knowledge or moral sense.

The Gemara continues its discussion with regard to an ignoramus. It was taught in a baraita that Rabbi Yehuda HaNasi says: It is prohibited for an ignoramus to eat meat, as it is stated: “This is the law [torah] of the beast and of the fowl” (Leviticus 11:46). He expounds: Anyone who engages in Torah study is permitted to eat the meat of animals and fowl, and anyone who does not engage in Torah study is prohibited to eat the meat of animals or fowl.

Rabbi Elazar said: It is prohibited to accompany an ignoramus while traveling on the road due to concern that the ignoramus might try to harm his traveling partner, as it is stated with regard to Torah: “For it is your life and the length of your days” (Deuteronomy 30:20). An ignoramus has not studied any Torah, indicating that he is not concerned about his own life; with regard to another’s life, all the more so.

Rav Yosef added: And I heard that they were saying in that world: Praiseworthy is the one who arrives here with his studies in hand. And I also heard that they were saying: Those executed by the government enjoy such an exalted status that no one can stand in their enclosure.

A somewhat similar story is told about Rav Sheshet, that every thirty days he would review his studies that he had learned over the previous month, and he would stand and lean against the bolt of the door and say: Rejoice my soul, rejoice my soul, for you I have read Scripture, for you I have studied Mishna. The Gemara asks: Is that so, that Torah study is beneficial only for the soul of the person who has studied? But didn’t Rabbi Elazar say: If not for the Torah and its study, heaven and earth would not be sustained, as it is stated: “If not for My covenant by day and by night, I would not have set up the laws of heaven and earth” (Jeremiah 33:25). It is the Torah, the eternal covenant that is studied day and night, that justifies the continued existence of the world. The Gemara answers: This is indeed correct, but at the outset when a person does this mitzva, he does it for himself, and only afterward does he have in mind the benefit that will be brought to the entire world.

Apropos the verse from Song of Songs cited previously, the Gemara homiletically interprets an adjacent verse: “We have a little sister, and she has no breasts” (Song of Songs 8:8). Rabbi Yoḥanan said: This is an allusion to the Jewish community of Eilam, which was privileged to study Torah and become Torah scholars, but was not privileged to teach and influence the masses.

The Gemara asks: And do the synagogues in large cities not become ritually impure with the impurity of leprosy? Wasn’t it taught in a baraita that it is written: “In a house of the land of your possession” (Leviticus 14:34); the land of your possession becomes ritually impure with the impurity of leprosy, and the city of Jerusalem does not become ritually impure with the impurity of leprosy, since it belongs to all the Jewish people rather than to a specific tribe? Rabbi Yehuda said: I heard that it is only the site of the Temple [mikdash] alone that does not become ritually impure with the impurity of leprosy. It can be inferred that in the opinion of Rabbi Yehuda, even synagogues and study halls in Jerusalem become ritually impure with the impurity of leprosy, and that is the case even though they are synagogues in large cities. The Gemara rejects this; rather, one must emend the baraita and say that Rabbi Yehuda said: I heard that it is only a sacred [mekudash] site alone. That definition includes synagogues and study halls.

As for the angel’s mission, the Gemara explains that the angel said to Joshua: Yesterday, i.e., during the afternoon, you neglected the afternoon daily offering due to the impending battle, and now, at night, you have neglected Torah study, and I have come to rebuke you. Joshua said to him: For which of these sins have you come? He said to him: I have come now, indicating that neglecting Torah study is more severe than neglecting to sacrifice the daily offering. Joshua immediately determined to rectify the matter, as the verses states: “And Joshua lodged that night” (Joshua 8:9) “in the midst of the valley [ha’emek]” (Joshua 8:13), and Rabbi Yoḥanan said:

This teaches that he spent the night in the depths [be’umeka] of halakha, i.e., that he spent the night studying Torah with the Jewish people. And Rav Shmuel bar Unya said: Torah study is greater than sacrificing the daily offerings, as it is stated: “I have come now” (Joshua 5:14), indicating that the angel came to rebuke Joshua for neglecting Torah study and not for neglecting the daily offering. Consequently, how did the Sages of the house of Rabbi Yehuda HaNasi determine that the Temple service is more important than Torah study?

Apropos the quotation from Isaiah, the Gemara explains the following verse, which states: “And for a spirit of justice to him that sits in judgment and for strength to them that turn back the battle to the gate” (Isaiah 28:6). “And for a spirit of justice”; this is referring to one who brings his evil inclination to trial and forces himself to repent. “To him that sits in judgment”; this is referring to one who judges an absolutely true judgment. “And for strength”; this is referring to one who triumphs over his evil inclination. “Them that turn back the battle”; this is referring to those that give and take in their discussion of halakha in the battle of understanding the Torah. “To the gate”; this is referring to the Torah scholars who arrive early and stay late at the darkened gates of the synagogues and study halls.

GEMARA: The mishna teaches that only the relatives of the deceased rend their clothes. The Gemara asks: And is this the case even if the deceased was a Torah Sage? But isn’t it taught otherwise in a baraita: When a Torah scholar dies, everyone is his relative.

The Gemara clarifies: Does it enter your mind to say that everyone is his relative? Rather, this baraita should be understood as follows: Everyone is considered to be like his relative in the sense that everyone rends his garment in anguish over him, and everyone bares his shoulder over him in mourning, and everyone eats the mourner’s meal over him in the public square as mourners do. The death of a Torah scholar is a personal loss for every Jew. So why is the mishna limited to only relatives? The Gemara answers: No, it is necessary for the mishna to teach this halakha in a case where the deceased is not a Torah scholar.

They then thought to move him from his bier to a narrower bier so that it would fit through the door. But Rav Ḥisda said to them: I learned from him, Rav Huna himself, as follows: A scholar’s honor is for him to be taken out on the first bier. As Rav Yehuda said that Rav said: From where is it derived that a scholar’s honor is for him to be taken out on the first bier? As it is stated: “And they set the Ark of God upon a new cart” (II Samuel 6:3). When taking the Ark to Jerusalem, King David had it placed back on the cart upon which it had been returned by the Philistines, and a Torah scholar is considered to be similar to the Ark of the Covenant. When they saw that there was nothing else that they could do, they broke the doorway and took him out through it.

The Gemara asks: From where may it be inferred that this is referring to one’s teacher? The Gemara explains: As the verse was translated by Rav Yosef: My teacher, my teacher, who was better for the protection of the Jewish people with his prayers than an army with chariots and horsemen.

It is taught in the mishna: The bier of the deceased is not set down in the street during the intermediate days of a Festival, so as not to encourage eulogies. Rav Pappa said: There are no restrictions on eulogizing on the intermediate days of a Festival in the presence of a deceased Torah scholar, and therefore he may be eulogized in the ordinary manner during the Festival week. And all the more so a Torah scholar may be eulogized on the days of Hanukkah and Purim, which have less sanctity than the intermediate days of a Festival.

And Rabbi Levi said: Anyone who leaves from the synagogue and goes to the study hall or goes from the study hall to the synagogue, i.e., he goes from the mitzva of prayer to the mitzva of Torah study or vice versa, merits to receive the Divine Presence, as it is stated: “They go from strength to strength, every one of them appears before God in Zion” (Psalms 84:8).

With regard to the same verse, Rav Ḥiyya bar Ashi said that Rav said: Torah scholars have no rest, even in the World-to-Come, as even there they remain in constant movement and ascent, as it is stated: “They go from strength to strength, every one of them appears before God in Zion.” Even when they are in the World-to-Come, they continue to go from strength to strength, until the final redemption will arrive in the end of days and God will appear in Zion.

The Gemara adds: And Rabbi Elazar ben Azarya also commenced his lecture and taught: It is written: “The words of the wise are as goads, and as nails well fastened are those that are composed in collections; they are given from one shepherd” (Ecclesiastes 12:11). Why are matters of Torah compared to a goad? To tell you that just as this goad directs the cow to her furrow to bring forth sustenance for life to the world, so too the words of Torah direct those who study them from the paths of death to the paths of life. The Gemara asks: If so, derive the following from that same analogy: Just as this goad is movable and not rigid, so too matters of Torah are movable in accordance with circumstance and are not permanent. Therefore, the verse states: “Nails,” which are permanent.

The third homily mentioned there is stated as follows: "He further expounded (Koheleth 12:11): 'The words of the wise are as goads, and as nails well driven in, the people of the gatherings, given by one shepherd' — just as a goad directs an ox along its furrow to bring life to the world, in the same way words of Torah direct the hearts of those who study it from the paths of death to those of life." The intent here is that just as the goad guides the ox in the making of a straight furrow and keeps it from straying here and there, and the result of that straightness is life for the world, namely, grain and fruit, in the same way words of Torah guide men's hearts and make them wise. And not the type of wisdom which results in injury or in erroneous views, but which provides the true knowledge whereby a man may attain his goal. For there are types of wisdom which enlighten a man's heart but direct him from the ways of life to those of death, providing him with evil acumen, which can lead to his undoing. But the Torah does not leave those who study it with wrong views or base character traits. As Solomon, may peace be upon him, said (Proverbs 2:10-12): "When wisdom enters your heart and knowing is pleasant to your soul, knowledge will guard you; understanding will keep you, to save you from the way of evil, from the man who speaks perversity." The intent is that when one acquires wisdom and it enters his heart and is as pleasant to his soul as a precious vessel, he gains great benefit for himself. For the knowledge guards over him, the understanding keeps him and saves him from the way of evil, and the man who speaks perversity will not ensnare him in his net.

The Gemara further asks: If so, one can explain as follows: Just as this nail is diminished in size and does not expand, as it wastes away over time, so too matters of Torah are gradually diminished and do not expand. Therefore, the verse states: “Well fastened [netuim].” Just as this plant [neti’a] flourishes and multiplies, so too matters of Torah flourish and multiply. “Those that are composed in collections [ba’alei asufot]”: These are Torah scholars who sit in many groups [asupot] and engage in Torah study. There are often debates among these groups, as some of these Sages render an object or person ritually impure and these render it pure; these prohibit an action and these permit it; these deem an item invalid and these deem it valid.

Lest a person say: Now, how can I study Torah when it contains so many different opinions? The verse states that they are all “given from one shepherd.” One God gave them; one leader, i.e., Moses, said them from the mouth of the Master of all creation, Blessed be He, as it is written: “And God spoke all these words” (Exodus 20:1). The plural form “words” indicates that God transmitted all the interpretations of the Ten Commandments. Since the Sages invariably utilize the Torah itself or the statements of the prophets as the sources for their opinions, there is a certain unity to the study of Torah, despite the numerous explanations and applications.

So too you, the student, make your ears like a funnel and acquire for yourself an understanding heart to hear both the statements of those who render objects ritually impure and the statements of those who render them pure; the statements of those who prohibit actions and the statements of those who permit them; the statements of those who deem items invalid and the statements of those who deem them valid. When Rabbi Yehoshua heard these interpretations, he said to them in these words: No generation is considered orphaned, i.e. without a leader, if Rabbi Elazar ben Azarya dwells among it.

The Sages taught that there are three types of people for whom the Holy One, Blessed be He, cries every day: For one who is able to engage in Torah study and does not engage in it; and for one who is unable to engage in Torah study and nevertheless he endeavors and engages in it; and for a leader who lords over the community.

Rabbi Yoḥanan left Rav Idi and went to the study hall and taught: “Yet they seek Me daily, and delight to know My ways” (Isaiah 58:2). But is it possible that only during the day they seek Him and at night they do not seek Him? What is the meaning of daily? Rather, this verse comes to say to you that with regard to anyone who engages in Torah study even one day a year, the verse ascribes him credit as though he engaged in Torah study the entire year.

We learned in a mishna there (Pe’a 1:1): These are the mitzvot that have no measure:

Produce in the corner of the field that must be left unharvested, which is given to the poor [pe’a]; and the first fruits, which are brought to the Temple; and the appearance in the Temple on the pilgrim Festivals; and acts of loving-kindness; and Torah study.

Rabbi Shimon ben Yoḥai says: One calls crooked only someone who was initially straight and subsequently became crooked. And who is this? This is a Torah scholar who leaves his Torah study. Here is an example of something straight that became crooked.

Rabbi Shimon ben Yoḥai says: Someone who wants to examine an animal for blemishes to bring it as an offering does not say: Inspect the camel, or: Inspect the pig, as these are inherently disqualified for the altar. Rather, he says: Inspect the lamb. Similarly, the term: “Crooked,” applies only to one who was previously straight. And who is this? This is a Torah scholar who leaves his Torah study.

Rabbi Yehuda ben Lakish said: Any Torah scholar who leaves the Torah, about him the verse says: “As a bird that wanders from her nest, so is a man who wanders from his place” (Proverbs 27:8). And it says: “What unrighteousness have your fathers found in Me, that they are gone far from Me?” (Jeremiah 2:5). This indicates that the punishment is greater for one who was close to God and became distant from Him. In any case, there is a contradiction here, as in the mishna Rabbi Shimon ben Menasya says that the act of one who fathers an illegitimate child is crooked and cannot be straightened, whereas in the baraita he says the same applies to anyone who has forbidden sexual relations, regardless of whether or not he fathers a child.

Since the Gemara mentioned a Torah scholar who abandons the study of Torah, it cites a relevant verse: “Neither was there any peace to him that went out or came in due to the adversary” (Zechariah 8:10). Rav said: Once a person leaves the study of halakha, i.e., Mishna and Gemara, even for the study of the Torah itself, he will no longer have peace. The verses of the Torah are often obscure and it is difficult to learn halakha directly from them without the aid of the interpretations of the Talmud.

And Shmuel said: This is referring to one who leaves the study of Talmud to learn Mishna. Whereas the reasoning of the Talmud is relatively clear, the Mishna cites legal rulings without explaining their reasoning. And Rabbi Yoḥanan said: The verse applies even to one who leaves the study of one Talmud for the other Talmud, i.e., who leaves off his study of the Jerusalem Talmud to begin the Babylonian Talmud, as he will encounter difficulties with the new style of learning.

And Shmuel said: This is referring to one who leaves the study of Talmud to learn Mishna. Whereas the reasoning of the Talmud is relatively clear, the Mishna cites legal rulings without explaining their reasoning. And Rabbi Yoḥanan said: The verse applies even to one who leaves the study of one Talmud for the other Talmud, i.e., who leaves off his study of the Jerusalem Talmud to begin the Babylonian Talmud, as he will encounter difficulties with the new style of learning.

With regard to the aforementioned verse, Reish Lakish said: Whoever occupies himself with Torah at night, the Holy One, Blessed be He, extends a thread of kindness over him by day, as it is stated: “By day, the Lord will command His kindness,” and what is the reason that “by day, the Lord will command His kindness”? Because “and in the night His song,” i.e., the song of Torah, “is with me.” And some say that Reish Lakish said: Whoever occupies himself with Torah in this world, which is comparable to night, the Holy One, Blessed be He, extends a thread of kindness over him in the World-to-Come, which is comparable to day, as it is stated: “By day, the Lord will command His kindness, and in the night His song is with me.”

With regard to the same matter, Rabbi Levi said: Anyone who pauses from words of Torah to occupy himself with mundane conversation will be fed with the coals of the broom tree, as it is stated: “They pluck saltwort [maluaḥ] with wormwood [alei siaḥ], and the roots of the broom tree [retamim] are their food” (Job 30:4). The exposition is as follows: Those who pluck, i.e., pause, from learning Torah, which was given upon two tablets, luḥot, which sounds similar to maluaḥ, for the purpose of siaḥ, idle chatter, are punished by having to eat coals made from “the roots of the broom tree.” And from where do we derive that Ma’on is called heaven? As it is stated: “Look forth from Your holy Ma’on, from heaven” (Deuteronomy 26:15).

And Rav Naḥman bar Yitzḥak said that the verse: “Who were snatched [kumtu]” (Job 22:16), is written for a blessing, as the verse is not referring to lowly, cursed people, but to the blessed. These are Torah scholars, who shrivel [mekamtin], i.e., humble, themselves over the words of Torah in this world. The Holy One, Blessed be He, reveals a secret to them in the World-to-Come, as it is stated: “Whose foundation [yesodam] was poured out as a stream” (Job 22:16), implying that He will provide them with an abundant knowledge of secret matters [sod].

§ Apropos the coating of the altar, the Gemara cites an Aggadic teaching: Rabbi Abbahu said that Rabbi Elazar said: The fire of Gehenna has no power over Torah scholars. This can be derived by an a fortiori inference from the salamander [salamandra], a creature created out of fire and immune to its effects, and whose blood is fireproof: If a salamander, which is merely a product of fire, and nevertheless when one anoints his body with its blood, fire has no power over him, all the more so should fire not have any power over Torah scholars, whose entire bodies are fire, as it is written: “Surely My words are as fire, says the Lord” (Jeremiah 23:29), and the words of Torah become part of the Torah scholars’ very bodies.

The Gemara rejects the proof: Sages are different, as their names are renowned, and therefore their children are always identified by their connection to their father. Therefore, Rabbi Eliezer ben Ya’akov’s concern does not apply to them.

Rabbi Akiva says that the verse should be understood as follows: If one studied Torah in his youth he should study more Torah in his old age; if he had students in his youth he should have additional students in his old age, as it is stated: “In the morning sow your seed, etc.” They said by way of example that Rabbi Akiva had twelve thousand pairs of students in an area of land that stretched from Gevat to Antipatris in Judea, and they all died in one period of time, because they did not treat each other with respect.

And the world was desolate of Torah until Rabbi Akiva came to our Rabbis in the South and taught his Torah to them. This second group of disciples consisted of Rabbi Meir, Rabbi Yehuda, Rabbi Yosei, Rabbi Shimon, and Rabbi Elazar ben Shamua. And these are the very ones who upheld the study of Torah at that time. Although Rabbi Akiva’s earlier students did not survive, his later disciples were able to transmit the Torah to future generations.

Apropos this verse, the Gemara mentions what Rabba said with regard to it: With sacrifice and offering, one from the house of Eli will not be atoned for, but he may gain atonement through words of Torah study. Abaye said: Through sacrifice and offering he may not achieve atonement, but he may gain atonement through acts of kindness. The Gemara relates that Rabba and Abaye themselves descended from the house of Eli. Rabba, who immersed himself primarily in Torah study, lived forty years, while Abaye, who immersed himself both in Torah and acts of kindness, lived sixty years. They both lived longer lives than usual for descendants of the house of Eli, due to their actions.

The tractate finishes on a positive note: Rabbi Elazar said that Rabbi Ḥanina said: Torah scholars increase peace in the world, as it is stated: “And all your children shall be taught of the Lord, and great shall be the peace of your children” (Isaiah 54:13). This indicates that because the children will be Torah scholars, who are taught of the Lord and His Torah, they will live in great peace, and peace will thereby be increased for the entire world.

The Gemara asks: And how many people constitute all his needs? Rav Shmuel bar Eini said in the name of Rav: Twelve thousand men and six thousand additional men each sounding a shofar to herald the approaching funeral procession. And some say: Thirteen thousand men and, among them, six thousand men sounding a shofar. Ulla said: All his needs means a crowd large enough so that the men in the funeral possession form a partition stretching from the gate of the city [abbula] until the cemetery. Rav Sheshet, and some say Rabbi Yoḥanan, said: The number of people required for taking of the Torah from the Jewish people with the death of a Torah scholar is equivalent to the number present at its giving to the Jewish people. Just as its giving took place with six hundred thousand men present at Sinai, so too, the taking of the Torah at the funeral of a Torah scholar is with six hundred thousand men. The Gemara notes: This applies only to one who read the Bible and studied mishna, i.e., one who is a student of Torah, and consequently worthy of that honor.

§ Rav Yitzḥak said: In Usha the Sages enacted that a person should treat his son gently, even if he does not want to study, until his son is twelve years old. From this point forward he harasses him in all aspects of his life in order to force him to study. The Gemara asks: Is that so? But didn’t Rav say to Rav Shmuel bar Sheilat, who taught children: With regard to a child less than six years old, do not accept him; if he is six years old, accept him and stuff him like an ox, i.e., just as an ox is force-fed, you should force the students to study Torah.

The Gemara answers: There is no contradiction here, as yes, one must stuff him like an ox and teach him intensively; however, if the student refuses to learn, one does not harass him in all aspects of his life until after he is twelve years old. And if you wish, say that this is not difficult for a different reason: This halakha, which prescribes forcing the students to study from the age of six, is referring to the Bible, whereas that halakha, that one should not harass a boy to study until he is twelve, is referring to the Mishna.

And the Sages also said, "If it were not for the fact that a man forgets the Torah if he does not study it constantly, he would learn all of the Torah and after that he would go idle, and idleness leads a person to boredom and to sin (Kethuboth 5:5; Aboth de-Rabbi Nathan chap. 11). Therefore, it was decreed that the Torah is easily forgotten, so that man would occupy himself with Torah all of his days, and thus not come to sin.

§ Rabbi Elazar said: The common, uneducated people will not come alive in the future, as it is stated: “The dead live not” (Isaiah 26:14). In other words, those who were already considered dead in their lifetimes will not come back to life afterward either. This idea is also taught in a baraita: “The dead live not”; one might have thought that this is referring to everyone, i.e., none of the dead will live again. Therefore, the verse states: “The shades [refa’im] rise not” (Isaiah 26:14). This teaches that the verse is speaking of one who weakens [merapeh] himself from matters of Torah.

Rabbi Yoḥanan said to Rabbi Elazar: Their master, i.e. God, is not pleased that you say this of ordinary Jews. Rather, that verse is written about one who weakens himself and succumbs to idol worship. Those who commit this great sin do not merit to be resurrected in the future. Rabbi Elazar said to him: I teach it from a different verse, as it is written: “For Your dew is as the dew of light, and the earth shall bring to life the shades” (Isaiah 26:19). Rabbi Elazar explains: Anyone who uses the light of Torah, which is called the dew of light, the light of Torah will revive him; and anyone who does not use the light of Torah, the light of Torah will not revive him.

Since Rabbi Elazar saw that Rabbi Yoḥanan was grieved over the distress of common, uneducated people, he said to him: My teacher, I have found for them a remedy from the Torah so that they will merit life in the World-to-Come, as it states: “But You who cleave to the Lord your God, are alive every one of you this day” (Deuteronomy 4:4). But is it possible to cleave to the Divine Presence? Isn’t it written: For the Lord your God is a devouring fire” (Deuteronomy 4:24)?

Rather, this verse teaches that anyone who marries his daughter to a Torah scholar, and one who conducts business [perakmatya] on behalf of Torah scholars, by investing their money, and one who utilizes his wealth to benefit Torah scholars with his property in some other way, the verse ascribes him credit as though he is cleaving to the Divine Presence.

On a similar note, you say: The verse states: “To love the Lord your God, to hearken to His voice, and to cleave to Him” (Deuteronomy 30:20). But is it possible for a person to cleave to the Divine Presence? Rather, anyone who marries his daughter to a Torah scholar, and one who conducts business on behalf of Torah scholars, and one who utilizes his wealth to benefit Torah scholars with his property, the verse ascribes him credit as though he is cleaving to the Divine Presence.

Rabbi Elazar said that Rabbi Ḥanina said: Torah scholars increase peace in the world, as it is stated: “And all your children [banayikh] shall be taught of the Lord, and great shall be the peace of your children” (Isaiah 54:13). The Sages interpreted this verse homiletically: Do not read it as: “Your children [banayikh],” but as: Your builders [bonayikh]. Torah scholars are those who build peace for their generation.

And the Torah is associated with light in order to say to you: Just as the light of the sun protects one forever, so too, the Torah one studies protects one forever; and it states in the previous verse with regard to the Torah: “When you walk, it shall lead you; when you lie down, it shall watch over you; and when you awake, it shall talk with you” (Proverbs 6:22). The Gemara explains: “When you walk, it shall lead you”; this is referring to when one is in this world. “When you lie down, it shall watch over you”; this is referring to the time of death, when one lies in his grave. “And when you awake, it shall talk with you”; this is referring to the time to come after the resurrection of the dead. The Torah that one studies protects and guides him both in this world and in the next world.

Alternatively, the verse associates the mitzva with a lamp and the Torah with the light of the sun in order to teach that a transgression extinguishes the merit of a mitzva one performed, but a transgression does not extinguish the merit of the Torah one studied, as it is stated: “Many waters cannot extinguish the love, neither can the floods drown it” (Song of Songs 8:7). The Torah is compared to love several times in the Song of Songs. One can conclude from the baraita that the merit of performing a mitzva is insufficient to suspend punishment.

Ravina said: Actually, the merit that delays the punishment of the sota is the merit of Torah study, and with regard to that which you say, i.e., that she is not commanded to do so and performs a mitzva, the mishna is not referring to the merit of her own Torah study. Granted, she is not commanded to study Torah herself; however, in reward for causing their sons to read the Written Torah and to learn the Mishna, and for waiting for their husbands until they come home from the study hall, don’t they share the reward with their sons and husbands? Therefore, if the sota enabled her sons and husband to study Torah, the merit of their Torah study can protect her and delay her punishment.

The Gemara interprets the continuation of the verse cited by the baraita with regard to Torah study: What is the meaning of: “Many waters cannot extinguish the love…if a man would give all the fortune of his house for love, he would utterly be condemned” (Song of Songs 8:7)? The Torah is compared to love several times in the Song of Songs. Therefore, the verse indicates that one cannot acquire a share in the reward for Torah study with money. Ulla says: The verse is not speaking of individuals like Shimon, brother of Azarya, whose brother Azarya supported him and enabled him to study Torah. And it is not speaking of individuals like Rabbi Yoḥanan of the house of the Nasi, whom the Nasi supported so that he could study Torah.

Rather, it is speaking of individuals like Hillel and Shevna, as when Rav Dimi came to Babylonia he said: Hillel and Shevna were brothers; Hillel engaged in Torah study and remained impoverished, whereas Shevna entered into a business venture and became wealthy. In the end, Shevna said to Hillel: Come, let us join our wealth together and divide it between us; I will give you half of my money and you will give me half of the reward for your Torah study. In response to this request a Divine Voice issued forth and said: “If a man would give all the fortune of his house for love, he would utterly be condemned” (Song of Songs 8:7).

If one read the Written Torah but did not learn the Mishna, he is a boor. With regard to one who did not read and did not learn at all, the verse states: “Behold, the days come, says the Lord, and I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast” (Jeremiah 31:26). One who has not studied at all is comparable to a beast.

The Sages taught in a baraita: For those who engage in the study of Bible, it is a virtue but not a complete virtue. For those who engage in the study of Mishna, it is a virtue and they receive reward for its study. For those who engage in the study of Talmud, you have no virtue greater than that. And always pursue study of the Mishna more than study of the Talmud.

The Gemara asks: This matter itself is difficult, as the baraita is self-contradictory. You said: For those who engage in the study of Talmud, you have no virtue greater than that. And then you said: And always pursue study of the Mishna more than study of the Talmud. Rabbi Yoḥanan says:

It was during the era of Rabbi Yehuda HaNasi that the beginning of this baraita extolling the study of Talmud was taught. The result was that everyone abandoned study of the Mishna and pursued the study of the Talmud. It was then that Rabbi Yehuda HaNasi taught them: And always pursue study of the Mishna more than study of the Talmud, as without a firm basis in the fundamental halakhot of the Mishna, talmudic discourse is futile.

The Gemara asks: On the basis of what homiletic interpretation did the tanna state that there is no virtue greater than the study of Talmud? It is just as Rabbi Yehuda, son of Rabbi Elai, interpreted homiletically: What is the meaning of that which is written: “Cry aloud, spare not, lift up your voice like a horn, and declare to My people their transgression and to the house of Jacob their sins” (Isaiah 58:1)?

In the phrase “declare to My people their transgression,” these people are the Torah scholars, whose unwitting transgressions become for them tantamount to intentional transgressions. Due to their erudition, they are held to a higher standard. “And to the house of Jacob their sins,” these are the ignoramuses, whose intentional transgressions become for them tantamount to unwitting transgressions. Due to their lack of erudition, they are held to a lower standard. And that is the basis of that which we learned in a mishna (Avot 4:13), that Rabbi Yehuda says: Be careful in the study of the Talmud, as a transgression based on an unwitting misinterpretation of the Talmud is considered an intentional transgression.

§ The Sages taught in a baraita: There are different types of Torah scholars. There is a scholar who is wealthy in figurative property and wealthy in public renown; this is the master of homiletics. There is a scholar who is wealthy in coins and wealthy in houses; this is the master of dialectics. There is one who is wealthy in oil and wealthy in hidden stores; this is the master of halakhic traditions. Everyone is dependent on the owner of wheat; this is the master of Talmud, who understands the reasons behind the rulings and traditions.

Rabbi Zeira says that Rav says: What is the meaning of that which is written: “All the days of the poor are terrible; and for the good-hearted it is always a feast” (Proverbs 15:15)? “All the days of the poor are terrible”; this is referring to the master of Talmud, who is wearied by the difficulty of his Talmud study. “And for the good-hearted it is always a feast”; this is referring to the master of Mishna, who recites the mishnayot by rote and is not wearied thereby.

Rava says: The opposite is true. And this is consistent with that which Rav Mesharshiyya says in the name of Rava: What is the meaning of that which is written: “He who quarries stones shall be hurt by them; and he that chops wood shall be warmed thereby” (Ecclesiastes 10:9). “He who quarries stones shall be hurt by them”; these are the masters of Mishna. They exert themselves to memorize the mishnayot, but since one cannot reach practical conclusions from the mishna, they are comparable to one who carries a heavy load without benefiting from it. “He that chops wood shall be warmed thereby”; these are the masters of Talmud, who attain the benefit of their exertions in the form of practical conclusions.

Rav Yehuda says that Rav says: With regard to anyone who withholds halakha from being studied by the mouth of a student who seeks to study Torah, it is as though he robs him of the inheritance of his ancestors, as it is stated: “Moses commanded us the Torah, an inheritance of the congregation of Jacob” (Deuteronomy 33:4), indicating that the Torah is an inheritance for all of the Jewish people from the six days of Creation. Rav Ḥana bar Bizna says that Rabbi Shimon Ḥasida says: With regard to anyone who withholds halakha from being studied by the mouth of a student who seeks to study Torah, even fetuses in their mother’s womb curse him, as it is stated: “He who withholds bar,

the people [leom] shall curse him [yikkevuhu], but blessing shall be upon the head of one who provides” (Proverbs 11:26). And the term leom is referring to nothing other than fetuses, as it is stated: “Two nations are in your womb, and two peoples shall be separated from your bowels; and the one leom shall overcome the other leom” (Genesis 25:23). And kabbo is referring to nothing other than curse, as it is stated in the statement of Balaam: “How can I curse one who is not cursed [kabbo] by God?” (Numbers 23:8). And bar is referring to nothing other than Torah, as it is stated: “Pay homage to bar lest He be angry” (Psalms 2:12), i.e., observe the Torah to avoid God’s wrath.

And if one teaches the student halakha rather than withholding it, what is his reward? Rava says that Rav Sheshet says: He is privileged to receive blessings like Joseph, as it is stated at the end of that verse: “But blessing shall be upon the head of one who provides [mashbir]” (Proverbs 11:26). And mashbir is referring to no one other than Joseph, as it is stated: “And Joseph was the governor of the land, and he was the provider [hamashbir] to all the people of the land” (Genesis 42:6).

Rav Sheshet says: Anyone who teaches Torah in this world is privileged and teaches it in the World-to-Come, as it is stated: “And he who satisfies abundantly [umarveh] shall be satisfied himself [yoreh]” (Proverbs 11:25). Rav Sheshet interprets the verse homiletically: By transposing the letters of the word marveh: Mem, reish, vav, heh, one arrives at the word moreh, meaning teaches. The verse means that one who teaches [moreh] will teach [yoreh] in the future as well.

And Rabbi Elazar says: With regard to any house in which there are no matters of Torah heard at night, the fire of Gehenna consumes it, as it is stated: “All darkness is laid up for his treasures, a fire not fanned shall consume him; it shall go ill with a sarid in his tent” (Job 20:26). Sarid is referring to no one but a Torah scholar, as it is stated: “And among the seridim, those whom the Lord shall call” (Joel 3:5). A house that is dark at night and in which no Torah is heard will be consumed by a fire that does not require fanning with a bellows, the fire of Gehenna.

It is taught in a baraita that Rabbi Meir would say: With regard to one who studies Torah and does not teach it to others, this person is included in the category of: “He has despised the word of the Lord,” as his conduct indicates that he does not consider the word of God significant enough to teach others. Rabbi Natan says: Anyone who does not pay the requisite attention to the Mishna and does not consider it essential halakha is included in the category of: “Because he has despised the word of the Lord.” Rabbi Nehorai says: Anyone for whom it is possible to engage in Torah study and who nevertheless does not engage in its study is included in the category of: “Because he has despised the word of the Lord.”

Rabbi Elazar says: Every man was created for labor, as it is stated: “Man is born for toil” (Job 5:7). Based on this verse, I do not know whether he was created for toil of the mouth, speech, or whether he was created for the toil of labor. When the verse states: “For his mouth presses upon him” (Proverbs 16:26), you must say that he was created for toil of the mouth. And still I do not know with regard to the toil of the mouth whether it is for the toil of Torah or for the toil of conversation. When the verse states: “This Torah scroll shall not depart from your mouth” (Joshua 1:8), you must say that he was created for the toil of Torah. And that is the meaning of what Rava said: All bodies are like receptacles to store items until use. Happy is one who is privileged, who is a receptacle for Torah.

§ Apropos the significance of Torah study, Rabbi Alexandri says: Anyone who engages in the study of Torah for its own sake introduces peace into the heavenly entourage above and into the earthly entourage below, as it is stated: “Or let him take hold of My stronghold [ma’uzi], that he may make peace with Me; and he shall make peace with Me” (Isaiah 27:5). One who observes the Torah, which is called oz, introduces peace, even before the presence of God, as it were.

Rav says: It is as though he built a palace of heaven above and of earth below, as it is stated: “And I have placed My words in your mouth, and I have covered you in the shadow of My hand, to plant the heavens and lay the foundations of the earth, and say to Zion, you are My people” (Isaiah 51:16). One who has the word of God placed in his mouth through Torah study has established heaven and earth. Rabbi Yoḥanan says: One who engages in Torah study also protects the entire world, as it is stated: “And I have covered you in the shadow of My hand.” And Levi says: He also advances the coming of the redemption, as it is stated: “And say to Zion, you are My people.”