(ב) שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים:
(2) Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety.
לְמַ֨עַן תִּירָ֜א אֶת־יְהֹוָ֣ה אֱלֹהֶ֗יךָ לִ֠שְׁמֹ֠ר אֶת־כׇּל־חֻקֹּתָ֣יו וּמִצְוֺתָיו֮ אֲשֶׁ֣ר אָנֹכִ֣י מְצַוֶּ֒ךָ֒ אַתָּה֙ וּבִנְךָ֣ וּבֶן־בִּנְךָ֔ כֹּ֖ל יְמֵ֣י חַיֶּ֑יךָ וּלְמַ֖עַן יַאֲרִכֻ֥ן יָמֶֽיךָ׃
so that you, your children, and your children’s children may revere your God יהוה and follow, as long as you live, all the divine laws and commandments that I enjoin upon you, to the end that you may long endure.
לִלְמֹד תּוֹרָה וּלְלַמְּדָהּ, שֶׁנֶּאֱמָר: "וְשִׁנַּנְתָּם לְבָנֶיךָ" (דברים ו, ז).
To study Torah and to teach it [to others], as [Deuteronomy 6:2] states: "And you shall teach them to your children."
(א) יאמר שבחכמה והיא התורה ובמעלות המדות והם גמילות חסדים ובשמירת מצות התורה הם הקרבנות תהיה התמדת תקון העולם וסידור מציאותו על הדרך השלם:
(1) He is saying that with wisdom, and that is the Torah; and with enhancement of [good] traits, and that is acts of lovingkindness; and with the fulfillment of commandments, and that is the sacrifices [referred to in the mishnah as service] - there will be a continuous refinement of the world and ordering of its existence in the most complete way.
וְאָמַר רַבִּי לֵוִי בַּר חָמָא, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, מַאי דִּכְתִיב ״וְאֶתְּנָה לְךָ אֶת לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה אֲשֶׁר כָּתַבְתִּי לְהוֹרֹתָם״. ״לֻחֹת״ — אֵלּוּ עֲשֶׂרֶת הַדִּבְּרוֹת, ״תּוֹרָה״ — זֶה מִקְרָא, ״וְהַמִּצְוָה״ — זוֹ מִשְׁנָה, ״אֲשֶׁר כָּתַבְתִּי״ — אֵלּוּ נְבִיאִים וּכְתוּבִים, ״לְהוֹרוֹתָם״ — זֶה תַּלְמוּד, מְלַמֵּד שֶׁכּוּלָּם נִתְּנוּ לְמֹשֶׁה מִסִּינַי.
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 mitzva 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 “mitzva” 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.
The “tablets” are the ten commandments that were written on the tablets of the Covenant,
the “Torah” is the five books of Moses.
The “mitzva” 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.
(ג) הָעוֹלָם עוֹמֵד. לֹא נִבְרָא הָעוֹלָם אֶלָּא בִּשְׁבִיל שְׁלֹשָׁה דְּבָרִים הַלָּלוּ:
(ד) עַל הַתּוֹרָה. שֶׁאִלְמָלֵי לֹא קִבְּלוּ יִשְׂרָאֵל אֶת הַתּוֹרָה לֹא נִבְרְאוּ שָׁמַיִם וָאָרֶץ, דִּכְתִיב (ירמיה לג) אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי (שבת פח.):
(3) "The world stands": The world was only created for the sake of these three things.
(4) "on the Torah": Had Israel not received Torah, the heavens and the earth would not have been created, as is written (Jeremiah 33:25), "Were it not for my covenant day and night, also the laws of the heavens and the earth I would not have set." (Shabbat 88a)
(א) וְקָשְׁיָא לִי, שֶׁאִם כֵּן אֵינָהּ אַזְהָרָה כְּלָל וְאֵינוֹ דּוֹמֶה לְאִינָךְ. וְלִי נִרְאֶה דְּהַיְנוּ הַהִגָּיוֹן וְלִמּוּד הַתּוֹרָה, וְהַיְנוּ דִּכְתִיב אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה, כְּעִנְיָן שֶׁנֶּאֱמַר וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה. וְעַיֵּן תּוֹסְפוֹת יוֹם טוֹב: (עיקר תוי"ט).
(ב) וּבְמַסֶּכֶת מְגִלָּה מְסַיֵּם, שֶׁנֶּאֱמַר אִם לֹא בְרִיתִי וְגוֹ' לֹא שָׂמְתִּי. שֶׁבִּבְרִית בֵּין הַבְּתָרִים הִבְטִיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֲפִלּוּ יִשְׂרָאֵל חוֹטְאִים יְקֻיַּם בְּרִיאַת הָעוֹלָם בִּזְכוּת הַקָּרְבָּנוֹת. וְעַיֵּן תּוֹסְפוֹת יוֹם טוֹב:
(1) And [the explanation of Rabbi Bartenura] is difficult to me, since if so, [“on the Torah”] is not a warning at all; and [so] it is not similar to the others. And it appears to me that ["the Torah" here] is [referring to] reason and Torah study. And this is [the understanding] of that which is written, “if not for my covenant (which is studied) night and day.” [This is] as the matter is stated (Yehoshua 1), “and you shall reason in it night and day." And see Tosafot Yom Tov.
(2) And in the tractate Megillah 31a, it concludes, “If not for my covenant, etc... I would not have set” - that in the covenant between the pieces, the Holy One, blessed be He, promised that even if the Jews sin, the creation of the world will be preserved in the merit of the sacrifices. And see Tosafot Yom Tov.
(ג) על התורה. שנא' בה (כמו שנאמר) (משלי י"א כ"ז) שחר טוב יבקש רצון. ואין טוב אלא תורה ובשבילה נברא העולם שנא' (ירמיה ל"ג כ"ה) אם לא בריתי יומם ולילה. וזהו שאמר שלמה ע"ה (משלי ח' כ"ב) יי קנני ראשית דרכו קדם מפעליו מאז. אני נבראתי לפני כל העולם ובעבורי נבראו כל הנבראים כדי לקיימני:
(3) "On the Torah": As it stated about it (as it is stated) (Proverbs 11:27), "He who seeks what is good pursues what is pleasing." And good is only Torah, and because of it the world was created, as it is stated (Jeremiah 33:25), "Were it not for My covenant, night and day[, etc.]. And this is what Shlomo, peace be upon him, said, (Proverbs 8:22), "The Lord created me at the beginning of His course, as the first of His works of old" - I was created before the whole world and because of me, all of the creations were created - in order to observe me.
(ב) על התורה. פירש הר"ב שאלמלא לא קבלו ישראל את התורה לא נבראו שמים וארץ. שנאמר אם לא בריתי וגו' ולפי שהוקשה לו דעבודה וגמילות חסדים היינו תורה. לכך מפרשה על קבלתה ויהיה פירוש הכתוב אם לא בריתי שקבלתם יומם ולילה. גם חוקות שמים וארץ לא שמתי. ועיין כיוצא בזה סוף פ"ג דנדרים. וקשיא לי שא"כ על התורה שאמר אינה אזהרה כלל ואינו דומה לאינך. ולכך נ"ל דהתורה היא ההגיון ולמוד התורה. והיינו דכתיב אם לא בריתי יומם ולילה. כענין שנאמר (יהושע א׳:ח׳) והגית בו יומם ולילה. ובפירש"י ליתא שאלמלא וכו' אלא על התורה. שנאמר אם לא וכו'.
(2) ON THE TORAH. Rav: had Israel not accepted the Torah, the heavens and the earth would not have been created, as per the verse “If not for my covenant, etc.” (Jeremiah 33:25). Rav was led to this interpretation because he was bothered by the superfluousness of “the sacrificial service, and acts of kindness” in the text, for both of these are commandments, the fulfillment of which is already included in “the Torah”; he therefore understood that the Torah must refer not to the Torah itself but to its acceptance. The verse in Jeremiah is now read as “if not for my covenant which you have accepted, I would not have established the day or the night, nor even the laws of the heavens and the earth.” See the mishna in Nedarim 3:11 for a similar interpretive turn.
The difficulty with this is that the mishna is using the expression “the world stands on three things” to convey the importance of doing those things, and in Rav’s reading “the Torah” refers not to anything that one ought to do but to a historical event, and is out of place here. It seems, therefore, that “the Torah” here refers to the study and learning of Torah as opposed to the act of following its laws. The verse in Jeremiah, then, reads “if not for the study of my covenant by day and night, etc,” as per the verse “You shall study it day and night” (Hosea 1:8).
The words “had Israel not accepted the Torah” do not appear in Rashi’s commentary, which simply reads: On the Torah, as per the verse “If not for my covenant, etc.”.
שמעון הצדיק היה משירי אנשי כנסת הגדולה הוא היה אומר על שלשה דברים העולם עומד על התורה ועל העבודה ועל גמילות חסדים. על התורה כיצד הרי הוא אומר (הושע ו) חסד חפצתי ולא זבח ודעת אלקים מעולות מכאן לעולה שהיא חביבה מזבחים מפני שהעולה כולה כליל לאישים שנאמר (ויקרא א) והקטיר הכהן את הכל המזבחה ובמקום אחר הוא אומר (ש״א ז) ויקח שמואל טלה חלב אחד ויעלה עולה כליל לה׳ ותלמוד תורה חביבה לפני המקום מעולות לפי שאם אדם למד תורה יודע דעתו של מקום שנאמר (משלי ב) אז תבין יראת ה׳ ודעת אלקים תמצא. מכאן לחכם שיושב ודורש בקהל שמעלה עליו הכתוב כאילו הקריב חלב ודם לגבי מזבח שני ת״ח שיושבים ועוסקים בתורה ועברה לפניהם כלה או מטה של מת אם בידן כדי צרכן אל יבטלו ממשנתן ואם לאו יעמדו וישנו ויקלסו לכלה וילוו למת :
Shimon the Righteous was one of the last surviving members of the Men of the Great Assembly. He would say: The world stands on three things: on the Torah, on the Temple service, and on acts of kindness.
On the Torah. How so? It says (Hosea 6:6), “I desire kindness, not a well-being offering (zevach), and the knowledge of God [which comes from studying Torah] more than burnt offerings (olot).” From here we learn that the burnt offering is more beloved than the well-being offering, because the burnt offering is entirely consumed in the fires, as it says (Leviticus 1:9), “The priest shall turn the whole thing into smoke on the altar.” And in another place (I Samuel 7:9), it says, “Samuel took one milking lamb, and offered it to be consumed, as a burnt offering to the Eternal.” And the study of Torah is more beloved before the Omnipresent God than offerings, for if a person studys Torah, he comes to have knowledge of the Omnipresent God, as it says (Proverbs 2:5), “Then you will understand the awe of the Eternal and you will discover the knowledge of God.” From here we learn that when a sage sits and expounds before the congregation, Scripture considers it as if he brought fat and blood upon the altar.
If two Torah scholars are sitting and laboring in the Torah, and a bridal or funeral procession passes by, if there are already enough people participating, these two should not leave their studying; but if not, they should get up and offer words of Torah and praise to the bride, or escort the dead.
On the Torah. How so? It says (Hosea 6:6), “I desire kindness, not a well-being offering (zevach), and the knowledge of God [which comes from studying Torah] more than burnt offerings (olot).” From here we learn that the burnt offering is more beloved than the well-being offering, because the burnt offering is entirely consumed in the fires, as it says (Leviticus 1:9), “The priest shall turn the whole thing into smoke on the altar.” And in another place (I Samuel 7:9), it says, “Samuel took one milking lamb, and offered it to be consumed, as a burnt offering to the Eternal.” And the study of Torah is more beloved before the Omnipresent God than offerings, for if a person studys Torah, he comes to have knowledge of the Omnipresent God, as it says (Proverbs 2:5), “Then you will understand the awe of the Eternal and you will discover the knowledge of God.” From here we learn that when a sage sits and expounds before the congregation, Scripture considers it as if he brought fat and blood upon the altar.
If two Torah scholars are sitting and laboring in the Torah, and a bridal or funeral procession passes by, if there are already enough people participating, these two should not leave their studying; but if not, they should get up and offer words of Torah and praise to the bride, or escort the dead.
תַּמָּן תַּנִּינָן. שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיֵרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר. עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד. עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים׃ וּשְׁלָשְׁתָּן בְּפָסוּק אֶחָד. וָֽאָשִׂ֤ים דְּבָרַיי בְּפִ֔יךָ. זְה תַלְמוּד תּוֹרָה. וּבְצֵ֥ל יָדִ֖י כִּיסִּיתִיךָ. זוֹ גְמִילּוּת חֲסָדִים. לְלַמְּדָךְ שֶׁכָּל־מִי שֶׁהוּא עוֹסֵק בַּתּוֹרָה וּבִגְמִילּוּת חֲסָדִים זוֹכֶה לֵישֵׁב בְּצִילּוֹ שֶׁלְהַקָּדוֹשׁ בָּרוּךְ הוּא. הָדָא הִיא דִכְתִיב מַה־יָּקָ֥ר חַסְדְּךָ֗ אֱ֫לֹקִ֥ים וּבְנֵ֥י אָדָ֑ם בְּצֵ֥ל כְּ֝נָפֶ֗יךָ יֶחֱסָיֽוּן׃ לִנְטוֹעַ שָׁמַ֨יִם֙ וְלִיסוֹד אָ֔רֶץ. אֵילּוּ הַקָּרְבָּנוֹת. וְלֵאמֹ֥ר לְצִיּ֖וֹן עַמִּי־אָֽתָּה׃. אָמַר רִבִּי חִינְנָא בַּר פָּפָּא. חִיזַּרְנוּ עַל כָּל־הַמִּקְרָא וְלָא מָצָאנוּ שֶׁנִּקְרְאוּ יִשְׂרָאֵל צִיּוֹן אֶלָּא זֶה. וְלֵאמֹ֥ר לְצִיּ֖וֹן עַמִּי־אָֽתָּה׃ תַּמָּן תַּנִּינָן. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד. עַל הַדִּין וְעַל הָאֱמֶת וְעַל הַשָּׁלוֹם. וּשְׁלָשְׁתָּן דָּבָר אֶחָד הֵן. נַעֲשֶׂה הַדִּין נַעֲשֶׂה אֱמֶת. נַעֲשֶׂה אֱמֶת נַעֲשֶׂה הַשָּׁלוֹם. אָמַר רִבִּי מָנָא. וּשְׁלָשְׁתָּן בְּפָסוּק אֶחָד. אֱמֶת וּמִשְׁפַּט שָׁלוֹם שִׁפְטוּ בְּשַׁעֲרֵיכֶם׃
There, we stated: “Simeon the Just was of the remainders of the Great Assembly. He used to say, the world continues to exist by three things, by the Torah, by worship, and by labors of love” All three are in one verse: I shall put My word in your mouth, that is Torah. By the shadow of My hands I shall cover you, these are labors of love; to teach you that he who is occupied with Torah and labors of love merits to dwell in the shadow of the Holy One, praise to Him. That is what is written, how precious is Your grace, o God, and humans take shelter in Your wings’ shadow. To plant the Heavens and give foundation to the earth, these are the sacrifices, and to say to Zion, you are My people. Rebbi Ḥinena bar Pappa said, we went over all of Scripture and only found this one that Israel was called Zion, and to say to Zion, you are My people. There, we stated: “Rabban Simeon ben Gamliel says, the world is existing on three things, on justice, on truth, and on peace. All three are one: If justice is done, truth is accomplished. If truth is accomplished, peace is established. Rebbi Mana said, and all are in one verse, judge truth and law of peace in your gates.
(טז) וָאָשִׂ֤ם דְּבָרַי֙ בְּפִ֔יךָ וּבְצֵ֥ל יָדִ֖י כִּסִּיתִ֑יךָ לִנְטֹ֤עַ שָׁמַ֙יִם֙ וְלִיסֹ֣ד אָ֔רֶץ וְלֵאמֹ֥ר לְצִיּ֖וֹן עַמִּי־אָֽתָּה׃ {ס}
(16) Have put My words in your mouth
And sheltered you with My hand;-h
I, who planted the skies and made firm the earth,
Have said to Zion: You are My people!
And sheltered you with My hand;-h
I, who planted the skies and made firm the earth,
Have said to Zion: You are My people!
וְאָמַר רַבִּי יִרְמְיָה וְאִיתֵּימָא רַבִּי חִיָּיא בַּר אַבָּא: תַּרְגּוּם שֶׁל תּוֹרָה — אוּנְקְלוֹס הַגֵּר אֲמָרוֹ מִפִּי רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ. תַּרְגּוּם שֶׁל נְבִיאִים — יוֹנָתָן בֶּן עוּזִּיאֵל אֲמָרוֹ מִפִּי חַגַּי זְכַרְיָה וּמַלְאָכִי, וְנִזְדַּעְזְעָה אֶרֶץ יִשְׂרָאֵל אַרְבַּע מֵאוֹת פַּרְסָה עַל אַרְבַּע מֵאוֹת פַּרְסָה. יָצְתָה בַּת קוֹל וְאָמְרָה: מִי הוּא זֶה שֶׁגִּילָּה סְתָרַיי לִבְנֵי אָדָם?
§ The Gemara cites another ruling of Rabbi Yirmeya or Rabbi Ḥiyya bar Abba. Rabbi Yirmeya said, and some say that it was Rabbi Ḥiyya bar Abba who said: The Aramaic translation of the Torah used in the synagogues was composed by Onkelos the convert based on the teachings of Rabbi Eliezer and Rabbi Yehoshua. The Aramaic translation of the Prophets was composed by Yonatan ben Uzziel based on a tradition going back to the last prophets, Haggai, Zechariah, and Malachi. The Gemara relates that when Yonatan ben Uzziel wrote his translation, Eretz Yisrael quaked over an area of four hundred parasangs [parsa] by four hundred parasangs, and a Divine Voice emerged and said: Who is this who has revealed My secrets to mankind?
וְתַרְגּוּם שֶׁל תּוֹרָה, אוּנְקְלוֹס הַגֵּר אֲמָרוֹ? וְהָא אָמַר רַב אִיקָא בַּר אָבִין אָמַר רַב חֲנַנְאֵל אָמַר רַב: מַאי דִּכְתִיב: ״וַיִּקְרְאוּ בְּסֵפֶר תּוֹרַת הָאֱלֹהִים מְפוֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא״. ״וַיִּקְרְאוּ בְּסֵפֶר תּוֹרַת הָאֱלֹהִים״ — זֶה מִקְרָא; ״מְפוֹרָשׁ״ — זֶה תַּרְגּוּם;
The Gemara asks: Was the translation of the Torah really composed by Onkelos the convert? Didn’t Rav Ika bar Avin say that Rav Ḥananel said that Rav said: What is the meaning of that which is written with respect to the days of Ezra: “And they read in the book, the Torah of God, distinctly; and they gave the sense, and they caused them to understand the reading” (Nehemiah 8:8)? The verse should be understood as follows: “And they read in the book, the Torah of God,” this is the scriptural text; “distinctly,” this is the translation, indicating that they immediately translated the text into Aramaic, as was customary during public Torah readings.
תַּנְיָא נָמֵי הָכִי: כֹּהֲנִים בַּעֲבוֹדָתָן, וּלְוִיִּם בְּדוּכָנָן, וְיִשְׂרָאֵל בְּמַעֲמָדָן — כּוּלָּן מְבַטְּלִין עֲבוֹדָתָן וּבָאִין לִשְׁמוֹעַ מִקְרָא מְגִילָּה. מִכָּאן סָמְכוּ שֶׁל בֵּית רַבִּי שֶׁמְּבַטְּלִין תַּלְמוּד תּוֹרָה וּבָאִין לִשְׁמוֹעַ מִקְרָא מְגִילָּה, קַל וָחוֹמֶר מֵעֲבוֹדָה: וּמָה עֲבוֹדָה שֶׁהִיא חֲמוּרָה — מְבַטְּלִינַן, תַּלְמוּד תּוֹרָה לֹא כׇּל שֶׁכֵּן.
This is also taught in a baraita: The priests at their service, the Levites on the platform, and the Israelites at their watches, all cancel their service and come to hear the reading of the Megilla. The Sages of the house of Rabbi Yehuda HaNasi relied upon the halakha stated here and determined that one cancels his Torah study and comes to hear the reading of the Megilla. They derived this principle by means of an a fortiori inference from the Temple service: Just as one who is engaged in performing service in the Temple, which is very important, cancels his service in order to hear the Megilla, is it not all the more so obvious that one who is engaged in Torah study cancels his study to hear the Megilla?
וַעֲבוֹדָה חֲמוּרָה מִתַּלְמוּד תּוֹרָה? וְהָכְתִיב: ״וַיְהִי בִּהְיוֹת יְהוֹשֻׁעַ בִּירִיחוֹ וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה אִישׁ עוֹמֵד לְנֶגְדּוֹ [וְגוֹ׳] וַיִּשְׁתָּחוּ (לְאַפָּיו)״.
The Gemara asks: Is the Temple service more important than Torah study? Isn’t it written: “And it came to pass when Joshua was by Jericho that he lifted up his eyes and looked, and behold, a man stood over against him with his sword drawn in his hand. And Joshua went over to him and said to him: Are you for us, or for our adversaries? And he said, No, but I am captain of the host of the Lord, I have come now. And Joshua fell on his face to the earth, and bowed down” (Joshua 5:13–14).
אָמַר לוֹ: אֶמֶשׁ בִּטַּלְתֶּם תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם, וְעַכְשָׁיו בִּטַּלְתֶּם תַּלְמוּד תּוֹרָה. אָמַר לוֹ: עַל אֵיזֶה מֵהֶן בָּאתָ? אָמַר לוֹ: ״עַתָּה בָאתִי״, מִיָּד: ״וַיָּלֶן יְהוֹשֻׁעַ בַּלַּיְלָה הַהוּא בְּתוֹךְ הָעֵמֶק״, אָמַר רַבִּי יוֹחָנָן:
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:
תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּגוֹי אֶחָד שֶׁבָּא לִפְנֵי שַׁמַּאי. אָמַר לוֹ: כַּמָּה תּוֹרוֹת יֵשׁ לָכֶם? אָמַר לוֹ: שְׁתַּיִם, תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה שֶׁבְּעַל פֶּה. אָמַר לוֹ: שֶׁבִּכְתָב אֲנִי מַאֲמִינְךָ, וְשֶׁבְּעַל פֶּה — אֵינִי מַאֲמִינְךָ. גַּיְּירֵנִי עַל מְנָת שֶׁתְּלַמְּדֵנִי תּוֹרָה שֶׁבִּכְתָב. גָּעַר בּוֹ וְהוֹצִיאוֹ בִּנְזִיפָה. בָּא לִפְנֵי הִלֵּל, גַּיְירֵיהּ. יוֹמָא קַמָּא אֲמַר לֵיהּ: א״ב ג״ד. לִמְחַר אֲפֵיךְ לֵיהּ. אֲמַר לֵיהּ: וְהָא אֶתְמוֹל לָא אֲמַרְתְּ לִי הָכִי! אֲמַר לֵיהּ: לָאו עֲלַי דִּידִי קָא סָמְכַתְּ? דְּעַל פֶּה נָמֵי סְמוֹךְ עֲלַי.
The Sages taught: There was an incident involving one gentile who came before Shammai. The gentile said to Shammai: How many Torahs do you have? He said to him: Two, the Written Torah and the Oral Torah. The gentile said to him: With regard to the Written Torah, I believe you, but with regard to the Oral Torah, I do not believe you. Convert me on condition that you will teach me only the Written Torah. Shammai scolded him and cast him out with reprimand. The same gentile came before Hillel, who converted him and began teaching him Torah. On the first day, he showed him the letters of the alphabet and said to him: Alef, bet, gimmel, dalet. The next day he reversed the order of the letters and told him that an alef is a tav and so on. The convert said to him: But yesterday you did not tell me that. Hillel said to him: You see that it is impossible to learn what is written without relying on an oral tradition. Didn’t you rely on me? Therefore, you should also rely on me with regard to the matter of the Oral Torah, and accept the interpretations that it contains.
(ב) דאיתא במשנה "על שלשה דברים העולם עומד על התורה ועל העבודה ועל גמילות חסדים", ואיתא במשנה "על שלשה דברים העולם קיים על הדין ועל האמת ועל השלום". ויש לומר נמי דלדבר אחד נתכוונו, דהנה לפנינו ג' מדריגות בעבודת הבורא יתעלה, האחד ה'תורה' ללמוד לשמה, ובאמת התירו לנו חז"ל אפילו שלא לשמה, כמאמרם "לעולם יעסוק אדם כו'", אם לא הגיע למדריגות לימוד לשמה עכ"פ מזה אל תנח ידך, כי לא במהרה יגיע אדם ללמוד לשמה כי אם ע"י התאמצות גדול בעבודתו יתברך שמו בכל המידות טובות.
(2) Since there is in the mishnah "on three things the world stands on Torah, and on Service and on Acts of Loving Kindness" (Avot 1:2) and there is in the mishnah "on three things the world stands, on Judgment, and on Truth and on Peace" (Avot 1:18). And we can also say that they have the same intention, that behold we are presented with three levels in the service of the High Creator, one - Torah learned for its own sake, and in truth our sages of blessed memory allowed us [study of Torah] even not for its own sake, as they said "a person should always engage etc" even if one does not reach to the levels of learning for its own sake nevertheless you should not refrain from it, since it is not quickly that one attains to learn for its own sake, but through a great exertion in one's service to the Blessed Name with all the good personal qualities.
כִּ֤י נֵ֣ר מִ֭צְוָה וְת֣וֹרָה א֑וֹר וְדֶ֥רֶךְ חַ֝יִּ֗ים תּוֹכְח֥וֹת מוּסָֽר׃
For the commandment is a lamp,
The teaching is a light,
And the way to life is the rebuke that disciplines.
The teaching is a light,
And the way to life is the rebuke that disciplines.
רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אִם אֵין תּוֹרָה, אֵין דֶּרֶךְ אֶרֶץ. אִם אֵין דֶּרֶךְ אֶרֶץ, אֵין תּוֹרָה. אִם אֵין חָכְמָה, אֵין יִרְאָה. אִם אֵין יִרְאָה, אֵין חָכְמָה. אִם אֵין בִּינָה, אֵין דַּעַת. אִם אֵין דַּעַת, אֵין בִּינָה. אִם אֵין קֶמַח, אֵין תּוֹרָה. אִם אֵין תּוֹרָה, אֵין קֶמַח. הוּא הָיָה אוֹמֵר, כָּל שֶׁחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו, לְמַה הוּא דוֹמֶה, לְאִילָן שֶׁעֲנָפָיו מְרֻבִּין וְשָׁרָשָׁיו מֻעָטִין, וְהָרוּחַ בָּאָה וְעוֹקַרְתּוֹ וְהוֹפַכְתּוֹ עַל פָּנָיו, שֶׁנֶּאֱמַר (ירמיה יז) וְהָיָה כְּעַרְעָר בָּעֲרָבָה וְלֹא יִרְאֶה כִּי יָבוֹא טוֹב וְשָׁכַן חֲרֵרִים בַּמִּדְבָּר אֶרֶץ מְלֵחָה וְלֹא תֵשֵׁב. אֲבָל כָּל שֶׁמַּעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ, לְמַה הוּא דוֹמֶה, לְאִילָן שֶׁעֲנָפָיו מֻעָטִין וְשָׁרָשָׁיו מְרֻבִּין, שֶׁאֲפִלּוּ כָל הָרוּחוֹת שֶׁבָּעוֹלָם בָּאוֹת וְנוֹשְׁבוֹת בּוֹ אֵין מְזִיזִין אוֹתוֹ מִמְּקוֹמוֹ, שֶׁנֶּאֱמַר (שם) וְהָיָה כְּעֵץ שָׁתוּל עַל מַיִם וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו וְלֹא יִרְאֶה כִּי יָבֹא חֹם, וְהָיָה עָלֵהוּ רַעֲנָן, וּבִשְׁנַת בַּצֹּרֶת לֹא יִדְאָג, וְלֹא יָמִישׁ מֵעֲשׂוֹת פֶּרִי:
Rabbi Elazar ben Azariah said: Where there is no Torah, there is no right conduct; where there is no right conduct, there is no Torah. Where there is no wisdom there is no fear of God; where there is no fear of God, there is no wisdom. Where there is no understanding, there is no knowledge; where there is no knowledge, there is no understanding. Where there is no bread, there is no Torah; where there is no Torah, there is no bread. He used to say: one whose wisdom exceeds his deeds, to what may he be compared? To a tree whose branches are numerous but whose roots are few, so that when the wind comes, it uproots it and overturns it, as it is said, “He shall be like a bush in the desert, which does not sense the coming of good. It is set in the scorched places of the wilderness, in a barren land without inhabitant” (Jeremiah 17:6). But one whose deeds exceed his wisdom, to what may he be compared? To a tree whose branches are few but roots are many, so that even if all the winds in the world come and blow upon it, they cannot move it out of its place, as it is said, “He shall be like a tree planted by waters, sending forth its roots by a stream. It does not sense the coming of heat, its leaves are ever fresh. It has no care in a year of drought; it does not cease to yield fruit” (ibid, 17:8).
ובזה יבואר מאמר הגמרא שבת "אמר השטן תורה היכן הוא אמר לו הקב"ה לך אל הארץ, ואמרה הארץ אין בי לך אל הים, והים אמר אין בי לך אצל בן עמרם", ויש להבין האיך יאמר השי"ת דבר שאינו? והנראה לבאר דהנה השי"ת אמר אל השטן המקטרג "לך אל הארץ", דאפילו לימוד תורה בארציות וחומר, היינו שלא לשמה, ג"כ מקובל לפני, ואין לך להשטין על בני ישראל, והארץ אמרה "אין בי", פירוש דעיקר התכלית אין בארציות כנ"ל, רק "לך אל הים" היינו הצדיק שהוא מעלה הניצוצות אל הים העליון שלשם הוא עלייתן, הצדיק שהגיע אל המדריגה זו, הוא עיקר התכלית. וזה אומרו "כל הנחלים הולכים אל הים", פירוש 'נחלים' לשון נחלה וירושה, דהיינו העלאת ניצוצות קדושה נקראים ירושה כנ"ל, הולכים אל הים העליון, "והים אמר אין בי לך אצל בן עמרם", פירוש שיש עוד למעלה מזו מדריגה שלישית כמו מדריגת משה רבינו ע"ה שהגיע למעלות הדביקות בבורא יתברך בחיים הנצחיים.
And through this the saying of the Gemara "Satan said 'where is Torah?' the Holy One said 'go to the earth' earth said 'I don't have it, go to the sea' and the sea said 'I don't have it, go to the son of Amram" (Shabbat 89a) will be explained. One needs to understand: how is it that the Holy One said something that is not [true]? And it seems that behold the Holy One of Blessing said to Satan the Accuser 'go to the earth' because [God is saying that] there is learning of Torah in worldliness and corporeality, that is, Torah not for its own sake, and even that learning is received by Me, and you cannot accuse the children of Israel. And the earth said 'I don't have it' - the explanation is that the essence of the purpose [of studying Torah] does not exist in corporeality, as explained, just 'go to the sea' which is the tzadik who raises the sparks to the Upper Sea for the sake of their raising, the tzadik that get to this level he is the essence of the purpose. And regarding this they said 'all rivers go to the sea' (Ecclesiastes 1:7) meaning rivers/nachalim comes from the expression legacy and inheritance/nachal that is the raising of sparks to the Holy are called 'inheritance' as known, and they go to the sea, "and the sea said 'I don't have it, go to the son of Amram'" meaning that there is yet another level higher than this, third, like the level of Moshe our teacher, peace be upon him, that reaches the heights of the clinging to the Creator, Blessed be, in the eternal life.
ואף שמיום שברא הקב"ה אדם על הארץ התחיל להאיר לו דברי תורה, דבאורייתא ברא קב"ה עלמא, והאיר לו לדעת שנברא בדברי תורה, וזה הוא שרש חייו, כדאיתא בזה"ק (בראשית לז:) ואמר רבי אבא ספר ודאי נחתי ליה לאדה"ר וביה הוה ידע חכמתא עלאה וספרא דא מטא לבני אלהין חכימי דרא ומאן דזכי לאשגחא ביה ידע ביה חכמא עלאה ומשגיחין ביה וידעין ביה וכו' וכן תנינן ספר הוה ליה לחנוך ודא ספר מאתר דספרא דתולדות אדם. ושם (בדף נה:) והא אוקימנא דכר הוה אדם בגנתא דעדן נחית ליה קוב"ה ספרא על ידא דרזיאל מלאכא קדישא ממנא על רזי עלאין קדישין, וביה גלופין גלופי עלאין וחכמה קדישא ושבעין ותרין זינין דחכמתא הוו מתפרשין לשית מאה ושבעין גליפין דרזי עלאי וכו' ואנח ליה לשת בריה וכן לכל אינון תולדות עד דמטו לאברהם, וביה הוה ידע לאסתכלא ביקרא דמאריה. והא אתמר. וכן לחנוך אתיהיב ליה ספרא ואסתכל מניה ביקרא עלאה. ושם (דף נח:) ת"ח כיון דאתיליד נח חמא עובדיהון דבני נשא דאנון חטאן קמי קוב"ה והוה גניז גרמיה ואשתדל בפולחנא דמאריה וכו' וכי תימא במה אשתדל בההוא ספרא דאדם וספרא דחנוך והוה אשתדל בהו למפלח למאריה. ובזה"ק (נח עב:) ר' שמעון אמר אלו הוינא שכיח בעלמא כד יהיב קוב"ה ספרא דחנוך בעלמא וספרא דאדם אתקיפנא דלא ישתכחון ביני אנשא וכו':
God began to shine the words of Torah to man from the very day he was created. This is because the God created the world with the Torah. Consider the following passages in the Zohar: And Rabbi Abba said, “We know that a book descended to Adam HaRishon, and through it he knew and understood the supernal wisdom. This book reached the, ‘bnei Elohim,’ who were the sages of the generation, and whoever else was worthy of looking into it. In this way they arrived at the knowledge of supernal wisdom … Similarly, it is taught that Hanokh had a book, and this book was from the place of the book of the Generations of Man.” (Zohar, Bereshit, 37b): We have already explained that when Adam was in the Garden of Eden God sent him a book through Raziel, the holy angel in charge of the mysteries of the holy supernal ones. Supernal impressions were imprinted in this book, holy wisdom, and seventy-two kinds of wisdom were explained in three hundred and seventy engravings of supernal mysteries. He left this book to his son Shet and all his descendants until it reached Avraham. By means of it, Avraham knew how to gaze upon the Glory of his Master. This has been explained. Similarly, Adam gave a book to his son Hanokh, from which he looked upon the supernal Glory.”(Zohar, Bereshit, 55b) Come and see! From his childhood, Noah saw the actions of man and how they sinned against the Holy One, blessed be He. So he hid himself, and occupied himself with the service of his Master … If you ask, what book did he use to contemplate Divine service? He studied the book of Adam and the book of Hanokh in order to know how to serve his Master. (Zohar, Bereshit, 58b) Rabbi Shimon said, if I had been alive at the time when the Holy One, blessed be He, gave the book to Hanokh and to Adam, I would have made great efforts that they not become accessible to people. (Zohar, Noah, 78b)
רַק֩ חֲזַ֨ק וֶאֱמַ֜ץ מְאֹ֗ד לִשְׁמֹ֤ר לַֽעֲשׂוֹת֙ כְּכׇל־הַתּוֹרָ֔ה אֲשֶׁ֤ר צִוְּךָ֙ מֹשֶׁ֣ה עַבְדִּ֔י אַל־תָּס֥וּר מִמֶּ֖נּוּ יָמִ֣ין וּשְׂמֹ֑אול לְמַ֣עַן תַּשְׂכִּ֔יל בְּכֹ֖ל אֲשֶׁ֥ר תֵּלֵֽךְ׃
But you must be very strong and resolute to observe faithfully all the Teaching that My servant Moses enjoined upon you. Do not deviate from it to the right or to the left, that you may be successful wherever you go.
לֹֽא־יָמ֡וּשׁ סֵ֩פֶר֩ הַתּוֹרָ֨ה הַזֶּ֜ה מִפִּ֗יךָ וְהָגִ֤יתָ בּוֹ֙ יוֹמָ֣ם וָלַ֔יְלָה לְמַ֙עַן֙ תִּשְׁמֹ֣ר לַעֲשׂ֔וֹת כְּכׇל־הַכָּת֖וּב בּ֑וֹ כִּי־אָ֛ז תַּצְלִ֥יחַ אֶת־דְּרָכֶ֖ךָ וְאָ֥ז תַּשְׂכִּֽיל׃
Let not this Book of the Teaching cease from your lips, but recite it day and night, so that you may observe faithfully all that is written in it. Only then will you prosper in your undertakings and only then will you be successful.
נְצֹ֣ר בְּ֭נִי מִצְוַ֣ת אָבִ֑יךָ וְאַל־תִּ֝טֹּ֗שׁ תּוֹרַ֥ת אִמֶּֽךָ׃
My son, keep your father’s commandment;
Do not forsake your mother’s teaching.
Do not forsake your mother’s teaching.
לְלַמְּדוֹ תּוֹרָה מְנָלַן דִּכְתִיב וְלִמַּדְתֶּם אֹתָם אֶת בְּנֵיכֶם וְהֵיכָא דְּלָא אַגְמְרֵיהּ אֲבוּהּ מִיחַיַּיב אִיהוּ לְמִיגְמַר נַפְשֵׁיהּ דִּכְתִיב וּלְמַדְתֶּם
§ The baraita teaches that a father is obligated to teach his son Torah. The Gemara asks: From where do we derive this requirement? As it is written: “And you shall teach them [velimadtem] to your sons” (Deuteronomy 11:19). And in a case where his father did not teach him he is obligated to teach himself, as it is written, i.e., the verse can be read with a different vocalization: And you shall study [ulmadtem].
אִיהִי מְנָלַן דְּלָא מִיחַיְּיבָא דִּכְתִיב וְלִימַּדְתֶּם וְלִמַּדְתֶּם כֹּל שֶׁמְּצֻוֶּוה לִלְמוֹד מְצֻוֶּוה לְלַמֵּד וְכֹל שֶׁאֵינוֹ מְצֻוֶּוה לִלְמוֹד אֵינוֹ מְצֻוֶּוה לְלַמֵּד
From where do we derive that a woman is not obligated to teach her son Torah? As it is written: “And you shall teach [velimadtem],” which can be read as: And you shall study [ulmadtem]. This indicates that whoever is commanded to study Torah is commanded to teach, and whoever is not commanded to study is not commanded to teach. Since a woman is not obligated to learn Torah, she is likewise not obligated to teach it.
וְאִיהִי מְנָלַן דְּלָא מִיחַיְּיבָה לְמֵילַף נַפְשַׁהּ דִּכְתִיב וְלִימַּדְתֶּם וּלְמַדְתֶּם כֹּל שֶׁאֲחֵרִים מְצֻוִּוין לְלַמְּדוֹ מְצֻוֶּוה לְלַמֵּד אֶת עַצְמוֹ וְכֹל שֶׁאֵין אֲחֵרִים מְצֻוִּוין לְלַמְּדוֹ אֵין מְצֻוֶּוה לְלַמֵּד אֶת עַצְמוֹ וּמִנַּיִן שֶׁאֵין אֲחֵרִים מְצֻוִּוין לְלַמְּדָהּ דְּאָמַר קְרָא וְלִמַּדְתֶּם אֹתָם אֶת בְּנֵיכֶם אֶת בְּנֵיכֶם וְלֹא בְּנוֹתֵיכֶם
The Gemara asks: And from where do we derive that she is not obligated to teach herself? The Gemara answers: As it is written: “And you shall teach [velimadtem],” which can be read as: And you shall study [ulmadtem], which indicates that whoever others are commanded to teach is commanded to teach himself, and whoever others are not commanded to teach is not commanded to teach himself. And from where is it derived that others are not commanded to teach a woman? As the verse states: “And you shall teach them to your sons” (Deuteronomy 11:19), which emphasizes: Your sons and not your daughters.
וּכְבָר הָיָה רַבִּי טַרְפוֹן וּזְקֵנִים מְסוּבִּין בַּעֲלִיַּת בֵּית נַתְּזָה בְּלוֹד נִשְׁאֲלָה שְׁאֵילָה זוֹ בִּפְנֵיהֶם תַּלְמוּד גָּדוֹל אוֹ מַעֲשֶׂה גָּדוֹל נַעֲנָה רַבִּי טַרְפוֹן וְאָמַר מַעֲשֶׂה גָּדוֹל נַעֲנָה רַבִּי עֲקִיבָא וְאָמַר תַּלְמוּד גָּדוֹל נַעֲנוּ כּוּלָּם וְאָמְרוּ תַּלְמוּד גָּדוֹל שֶׁהַתַּלְמוּד מֵבִיא לִידֵי מַעֲשֶׂה
In connection to the mishna’s statement about the importance of Torah study, the Gemara relates the following incident: And there already was an incident in which 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.
גְּדוֹלָה תוֹרָה יוֹתֵר מִן הַכְּהֻנָּה וּמִן הַמַּלְכוּת, שֶׁהַמַּלְכוּת נִקְנֵית בִּשְׁלֹשִׁים מַעֲלוֹת, וְהַכְּהֻנָּה בְּעֶשְׂרִים וְאַרְבַּע, וְהַתּוֹרָה נִקְנֵית בְּאַרְבָּעִים וּשְׁמֹנָה דְבָרִים. וְאֵלוּ הֵן, בְּתַלְמוּד, בִּשְׁמִיעַת הָאֹזֶן, בַּעֲרִיכַת שְׂפָתַיִם, בְּבִינַת הַלֵּב, בְּשִׂכְלוּת הַלֵּב, בְּאֵימָה, בְּיִרְאָה, בַּעֲנָוָה, בְּשִׂמְחָה, בְּטָהֳרָה, בְּשִׁמּוּשׁ חֲכָמִים, בְּדִקְדּוּק חֲבֵרִים, וּבְפִלְפּוּל הַתַּלְמִידִים, בְּיִשּׁוּב, בַּמִּקְרָא, בַּמִּשְׁנָה, בְּמִעוּט סְחוֹרָה, בְּמִעוּט דֶּרֶךְ אֶרֶץ, בְּמִעוּט תַּעֲנוּג, בְּמִעוּט שֵׁינָה, בְּמִעוּט שִׂיחָה, בְּמִעוּט שְׂחוֹק, בְּאֶרֶךְ אַפַּיִם, בְּלֵב טוֹב, בֶּאֱמוּנַת חֲכָמִים, וּבְקַבָּלַת הַיִּסּוּרִין, הַמַּכִּיר אֶת מְקוֹמוֹ, וְהַשָּׂמֵחַ בְּחֶלְקוֹ, וְהָעוֹשֶׂה סְיָג לִדְבָרָיו, וְאֵינוֹ מַחֲזִיק טוֹבָה לְעַצְמוֹ, אָהוּב, אוֹהֵב אֶת הַמָּקוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת, אוֹהֵב אֶת הַצְּדָקוֹת, אוֹהֵב אֶת הַמֵּישָׁרִים, אוֹהֵב אֶת הַתּוֹכָחוֹת, מִתְרַחֵק מִן הַכָּבוֹד, וְלֹא מֵגִיס לִבּוֹ בְתַלְמוּדוֹ, וְאֵינוֹ שָׂמֵחַ בְּהוֹרָאָה, נוֹשֵׂא בְעֹל עִם חֲבֵרוֹ, מַכְרִיעוֹ לְכַף זְכוּת, מַעֲמִידוֹ עַל הָאֱמֶת, וּמַעֲמִידוֹ עַל הַשָּׁלוֹם, מִתְיַשֵּׁב לִבּוֹ בְתַלְמוּדוֹ, שׁוֹאֵל וּמֵשִׁיב, שׁוֹמֵעַ וּמוֹסִיף, הַלּוֹמֵד עַל מְנָת לְלַמֵּד וְהַלּוֹמֵד עַל מְנָת לַעֲשׂוֹת, הַמַּחְכִּים אֶת רַבּוֹ, וְהַמְכַוֵּן אֶת שְׁמוּעָתוֹ, וְהָאוֹמֵר דָּבָר בְּשֵׁם אוֹמְרוֹ, הָא לָמַדְתָּ שֶׁכָּל הָאוֹמֵר דָּבָר בְּשֵׁם אוֹמְרוֹ מֵבִיא גְאֻלָּה לָעוֹלָם, שֶׁנֶּאֱמַר (אסתר ב) וַתֹּאמֶר אֶסְתֵּר לַמֶּלֶךְ בְּשֵׁם מָרְדֳּכָי:
Greater is learning Torah than the priesthood and than royalty, for royalty is acquired by thirty stages, and the priesthood by twenty-four, but the Torah by forty-eight things. By study, Attentive listening, Proper speech, By an understanding heart, By an intelligent heart, By awe, By fear, By humility, By joy, By attending to the sages, By critical give and take with friends, By fine argumentation with disciples, By clear thinking, By study of Scripture, By study of mishnah, By a minimum of sleep, By a minimum of chatter, By a minimum of pleasure, By a minimum of frivolity, By a minimum of preoccupation with worldly matters, By long-suffering, By generosity, By faith in the sages, By acceptance of suffering. [Learning of Torah is also acquired by one] Who recognizes his place, Who rejoices in his portion, Who makes a fence about his words, Who takes no credit for himself, Who is loved, Who loves God, Who loves [his fellow] creatures, Who loves righteous ways, Who loves reproof, Who loves uprightness, Who keeps himself far from honors, Who does not let his heart become swelled on account of his learning, Who does not delight in giving legal decisions, Who shares in the bearing of a burden with his colleague, Who judges with the scales weighted in his favor, Who leads him on to truth, Who leads him on to peace, Who composes himself at his study, Who asks and answers, Who listens [to others], and [himself] adds [to his knowledge], Who learns in order to teach, Who learns in order to practice, Who makes his teacher wiser, Who is exact in what he has learned, And who says a thing in the name of him who said it. Thus you have learned: everyone who says a thing in the name of him who said it, brings deliverance into the world, as it is said: “And Esther told the king in Mordecai’s name” (Esther 2:22).
אֵלּוּ דְבָרִים שֶׁאֵין לָהֶם שִׁעוּר. הַפֵּאָה, וְהַבִּכּוּרִים, וְהָרֵאָיוֹן, וּגְמִילוּת חֲסָדִים, וְתַלְמוּד תּוֹרָה. אֵלּוּ דְבָרִים שֶׁאָדָם אוֹכֵל פֵּרוֹתֵיהֶן בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּמֶת לוֹ לָעוֹלָם הַבָּא. כִּבּוּד אָב וָאֵם, וּגְמִילוּת חֲסָדִים, וַהֲבָאַת שָׁלוֹם בֵּין אָדָם לַחֲבֵרוֹ, וְתַלְמוּד תּוֹרָה כְּנֶגֶד כֻּלָּם:
These are the things that have no definite quantity: The corners [of the field]. First-fruits; [The offerings brought] on appearing [at the Temple on the three pilgrimage festivals]. The performance of righteous deeds; And the study of the torah. The following are the things for which a man enjoys the fruits in this world while the principal remains for him in the world to come: Honoring one’s father and mother; The performance of righteous deeds; And the making of peace between a person and his friend; And the study of the torah is equal to them all.
ותלמוד תורה. אין לה שיעור דכתיב (יהושע א׳:ח׳) והגית בו יומם ולילה:
ותלמוד תורה – [The Study of Torah] has no fixed measure, as it is written (Joshua 1:8), “[Let not this Book of the Teaching cease from your lips,] but recite it day and night, [so that you may faithfully observe all that is written in it…].”
ובירושלמי (פאה פ"א ה"א) רבי ברכיה ורבי חייא דכפר תחומין; חד אמר, אפילו כל העולם כלו אינו שוה לדבר אחד מן התורה. וחד אמר, אפילו כל מצות התורה אינן שוות לדבר אחד מן התורה. רבי [א]בא בשם רב אחא, כתוב אחד אומר (משלי ח, יא) "וכל חפצים לא ישוו בה", וכתוב אחד אומר (משלי ג, טו) "וכל חפציך לא ישוו בה", "חפציך" אלו אבנים טובות ומרגליות, "וכל חפצים" אלו דברי תורה, שנאמר (ירמיה ט, כג) "כי באלה חפצתי", עד כאן. ומזה תראה כי התורה היא נבדלת מן העולם הזה, כי התורה היא שכלית, וכל העולם הוא גשמי. ולפיכך כל העולם אין שוה לדבר אחד מן התורה. כי העולם, אף על גב שיש בו חכמה, אין בהם החכמה העליונה, שהיא שכל גמור, רק 'שכל האדם' נקרא. אבל התורה היא חכמה עליונה*, חכמה גמורה. ולפיכך כל העולם אין שוה לדבר אחד מן התורה.
And in the Yerushalmi Peah 1:1: Rabbi Berakhiah and Rabbi Chiyah of Kefar Techumi - One said, "Even the entire world cannot be compared to a single word of the Torah." And the other one said, "Even all of the commandments of the Torah cannot be compared to a single word of the Torah." Rabbi [Ab]Ba said in the name of of Rav Acha, "It is written [about the Torah] (Proverbs 8:11), 'and all the things that may be desired are not to be compared to it.' But [elsewhere] it is written (Proverbs 3:15), 'and all of your desires are not to be compared to her.' 'Your desires,' that is precious stones and pearls; 'and all of your desires,' these are words of the Torah, as it is stated (Jeremiah 9:23), 'for it is for these that I desired.''' To here [is the Yerushalmi]. And you see from this that the Torah is separated from this world. For the Torah is spiritual, whereas the entire world is material. And therefore the entire world cannot be compared to a single word from the Torah. As even though the world has wisdom, it does not have supernal wisdom - which is complete intellect - but rather just what is called, human intellect. But the Torah is supernal wisdom, complete wisdom. And therefore the entire world cannot be compared to a single word of the Torah.
† תּוֹרָה n.f. Dt 1:5 direction, instruction, law (poss. in first instance from casting lots, WeG i, 410; H 394 (less confidently WeSkizzen iii, 167), SS SmAT Rel. Gesch. 36 BenzArch. 408 NowArch. ii, 97, opp. by KöOffenb. ii, 347 BaudPriest. 207);—ת׳, Ex 12:49 + 88 times; cstr. תּוֹרַת Ex 13:9 + 65 times; sfs. תּוֹרָתִי ψ 78:1 + 16 times; תֹּרָו֯תְךָ Je 32:23; תֹּרָתוֹ 44:23 + 34 times sfs.; pl. תּוֹרוֹת Ne 9:13; תּוֹרֹת Is 24:5 + 2 times; sf. תּוֹרֹתַי Ez 44:24; תּוֹרֹתָ֯ו 43:11; 44:5 + 5 times sfs.;—
1. instruction: a. human: of a mother Pr 1:8; 6:20, 23; of a father 3:1; 4:2; 7:2; of sages 13:14; 28:4(×2), 7, 9; 29:18; of a poet ψ 78:1; תּוֹרַת חֶסֶד kind instruction (of a wise wife) Pr 31:26. b. divine ‖ אֲמָרִים Jb 22:22; through his servants Is 30:9 Je 8:8; ‖ אִמְרָה Is 5:24; ‖ דָּבָר Is 1:10; ‖ תְּעוּדָה 8:16, 20; ‖ חָזוֹן La 2:9; pl. תורות Dn 9:10. c. a body of prophetic (or sometimes perhaps priestly) teaching Is 42:21, 24 Je 9:12; 16:11; in the heart Is 51:7 ψ 37:31; 40:9; ‖ משׁפט Hb 1:4; ‖ משׁפטים ψ 89:31; ‖ דְּבָרִים Je 6:19; 26:4 Zc 7:12; ‖ חקים Am 2:4; ‖ חקות Je 44:10, 23; myriads of precepts Ho 8:12. d. instruction in Messianic age Is 2:3 = Mi 4:4, Is 42:4; 51:4 Je 31:33. e. a body of priestly direction or instruction relating to sacred things Ho 4:6 Je 2:8; 18:18 Ez 7:26 Hag 2:11 Mal 2:6, 7, 8, 9 Zp 3:4 Ez 22:26; ‖ לֹא תוֹרָה לֹא כֹּהֵן מוֹרֶה 2 Ch 15:3.
2. law (proposes direction): viz. a. of special laws, sg. of Feast of Maṣṣoth Ex 13:9 (J), sabbath 16:4 (J); of direction given by priests in partic. case Dt 17:11; of statutes of priest’s code Ex 12:49 (P), Lv 6:2, 7, 18; 7:1, 7, 11, 37; 11:46; 12:7; 13:59; 14:2, 32, 54, 57; 15:32 Nu 5:29, 30; 6:13, 21(×2); 15:16, 29; 19:2, 14; 31:21 (P); תּוֹרַת הַבָּיִת Ez 43:12(×2); בֵּין ת׳ לְמִצְוָה 2 Ch 19:10; pl. תּוֹרוֹת laws, ‖ חקים Ex 18:16, 20 (E; of decisions in civil cases given by Moses), ψ 105:45; ‖ מצות Ex 16:28 (J); ‖ מצות, חקות Gn 26:5 (J); ‖ חקים משׁפטים Lv 26:46 (H); ‖ ברית, חק Is 24:5; ‖ משׁפטים חקים, מצות Ne 9:13; the laws of the new temple Ez 43:11; 44:5, 24; those laws in which men should walk Je 32:23 (Kt). b. of codes of law, (1) הַתּוֹרָה as written in the code of the covenant, ‖ הַמִּצְוָה Ex 24:12 (E); ספר תּוֹרַת אלהים Jos 24:26 (E); prob. also Dt 33:4; ‖ משׁפטים v 10, ‖ בְּרִית Ho 8:1 ψ 78:10, ‖ עֵדוּת v 5; (2) the law of the Deuteronomic code, in D and Deuteronomic sections of Kings and sources of Chr., הַתּוֹרָה הַזֹּאת Dt 1:5; 4:8, 44; 17:18; 31:9, 11; דִּבְרֵי הַתּ׳ הזאת 27:26; 31:24, + כל 17:19; 27:3, 8; 28:58; 29:28; 31:12; 32:46; סֵפֶר הַתּ׳ הזאת 28:61; ספר התורה הזה 29:20; 30:10; 31:26 Jos 1:8; ספר התורה 8:34 2 K 22:8 = 2 Ch 34:15; דברי התורה Jos 8:34 2 K 23:24; so התורה אשׁר צוך משׁה Jos 1:7, similarly 22:5 2 K 17:13, 34, 37; 21:8; תּוֹרַת משׁה (ספר) Jos 8:31, 32; 23:6 1 K 2:3 2 K 14:6 = הַתּ׳ בספר מ׳ 2 Ch 25:4, 2 K 23:25; דִּבְרֵי סֵפֶר הַתּ׳ 2 K 22:11 = דברי הַתּ׳ 2 Ch 34:19; תּוֹרַת יהוה 2 K 10:31. It is probable that ת׳ in ψ 1:2(×2); 94:12 and some other parts of Chr., e.g. 1 Ch 22:12 2 Ch 6:16 (= 1 K 8:25 without ת׳), refers to Deuteronomic code. (3) other passages of Chr. may refer to code of D, but most of them certainly refer to the law of the Priests’ code. The same is true of Mal Dn and late ψψ. The phrases are: (ספר) תורת משׁה 2 Ch 23:18; 30:16 Ezr 3:2; 7:6 Ne 8:1 Mal 3:22 Dn 9:11, 13; תורת יהוה (ספר) Ezr 7:10 Ne 9:3 1 Ch 16:40 2 Ch 12:1; 17:9; 31:3, 4; 34:14; 35:26 ψ 19:8; 119:1; (ספר) תורת האלהים Ne 8:18; 10:29, 30; ספר הַתּ׳ 8:3; דִּבְרֵי הַתּ׳ v 9, 13; הַתּוֹרָה 2 Ch 14:3; 31:21; 33:8 Ezr 10:3 Ne 8:2, 7, 14; 10:35, 37; 12:44; 13:3; תּ׳ פִּיךָ ψ 119:72; תורתך Ne 9:26, 29, 34 Dn 9:11 ψ 119:18, 29, 34, 44, 51, 53, 55, 61, 70, 77, 85, 92, 97, 109, 113, 126, 136, 142, 150, 153, 163, 165, 174; תּוֹרָה (indef.) ‖ חקים, מצוות Ne 9:14.
3. custom, manner: תּוֹרַת הָאָדָם 2 S 7:19 the manner of man, not of God, i.e. deal with me as man with man, Thes, law for man RV, but EwGesch. iii, 180 reads דּוֹרֹת (וַתַּרְאֵנִי) hast shewed me generations of men; so We Dr.—On ת׳ v. further Dr on Dt 1:10; 24:8; 33:10 and reff.
1. instruction: a. human: of a mother Pr 1:8; 6:20, 23; of a father 3:1; 4:2; 7:2; of sages 13:14; 28:4(×2), 7, 9; 29:18; of a poet ψ 78:1; תּוֹרַת חֶסֶד kind instruction (of a wise wife) Pr 31:26. b. divine ‖ אֲמָרִים Jb 22:22; through his servants Is 30:9 Je 8:8; ‖ אִמְרָה Is 5:24; ‖ דָּבָר Is 1:10; ‖ תְּעוּדָה 8:16, 20; ‖ חָזוֹן La 2:9; pl. תורות Dn 9:10. c. a body of prophetic (or sometimes perhaps priestly) teaching Is 42:21, 24 Je 9:12; 16:11; in the heart Is 51:7 ψ 37:31; 40:9; ‖ משׁפט Hb 1:4; ‖ משׁפטים ψ 89:31; ‖ דְּבָרִים Je 6:19; 26:4 Zc 7:12; ‖ חקים Am 2:4; ‖ חקות Je 44:10, 23; myriads of precepts Ho 8:12. d. instruction in Messianic age Is 2:3 = Mi 4:4, Is 42:4; 51:4 Je 31:33. e. a body of priestly direction or instruction relating to sacred things Ho 4:6 Je 2:8; 18:18 Ez 7:26 Hag 2:11 Mal 2:6, 7, 8, 9 Zp 3:4 Ez 22:26; ‖ לֹא תוֹרָה לֹא כֹּהֵן מוֹרֶה 2 Ch 15:3.
2. law (proposes direction): viz. a. of special laws, sg. of Feast of Maṣṣoth Ex 13:9 (J), sabbath 16:4 (J); of direction given by priests in partic. case Dt 17:11; of statutes of priest’s code Ex 12:49 (P), Lv 6:2, 7, 18; 7:1, 7, 11, 37; 11:46; 12:7; 13:59; 14:2, 32, 54, 57; 15:32 Nu 5:29, 30; 6:13, 21(×2); 15:16, 29; 19:2, 14; 31:21 (P); תּוֹרַת הַבָּיִת Ez 43:12(×2); בֵּין ת׳ לְמִצְוָה 2 Ch 19:10; pl. תּוֹרוֹת laws, ‖ חקים Ex 18:16, 20 (E; of decisions in civil cases given by Moses), ψ 105:45; ‖ מצות Ex 16:28 (J); ‖ מצות, חקות Gn 26:5 (J); ‖ חקים משׁפטים Lv 26:46 (H); ‖ ברית, חק Is 24:5; ‖ משׁפטים חקים, מצות Ne 9:13; the laws of the new temple Ez 43:11; 44:5, 24; those laws in which men should walk Je 32:23 (Kt). b. of codes of law, (1) הַתּוֹרָה as written in the code of the covenant, ‖ הַמִּצְוָה Ex 24:12 (E); ספר תּוֹרַת אלהים Jos 24:26 (E); prob. also Dt 33:4; ‖ משׁפטים v 10, ‖ בְּרִית Ho 8:1 ψ 78:10, ‖ עֵדוּת v 5; (2) the law of the Deuteronomic code, in D and Deuteronomic sections of Kings and sources of Chr., הַתּוֹרָה הַזֹּאת Dt 1:5; 4:8, 44; 17:18; 31:9, 11; דִּבְרֵי הַתּ׳ הזאת 27:26; 31:24, + כל 17:19; 27:3, 8; 28:58; 29:28; 31:12; 32:46; סֵפֶר הַתּ׳ הזאת 28:61; ספר התורה הזה 29:20; 30:10; 31:26 Jos 1:8; ספר התורה 8:34 2 K 22:8 = 2 Ch 34:15; דברי התורה Jos 8:34 2 K 23:24; so התורה אשׁר צוך משׁה Jos 1:7, similarly 22:5 2 K 17:13, 34, 37; 21:8; תּוֹרַת משׁה (ספר) Jos 8:31, 32; 23:6 1 K 2:3 2 K 14:6 = הַתּ׳ בספר מ׳ 2 Ch 25:4, 2 K 23:25; דִּבְרֵי סֵפֶר הַתּ׳ 2 K 22:11 = דברי הַתּ׳ 2 Ch 34:19; תּוֹרַת יהוה 2 K 10:31. It is probable that ת׳ in ψ 1:2(×2); 94:12 and some other parts of Chr., e.g. 1 Ch 22:12 2 Ch 6:16 (= 1 K 8:25 without ת׳), refers to Deuteronomic code. (3) other passages of Chr. may refer to code of D, but most of them certainly refer to the law of the Priests’ code. The same is true of Mal Dn and late ψψ. The phrases are: (ספר) תורת משׁה 2 Ch 23:18; 30:16 Ezr 3:2; 7:6 Ne 8:1 Mal 3:22 Dn 9:11, 13; תורת יהוה (ספר) Ezr 7:10 Ne 9:3 1 Ch 16:40 2 Ch 12:1; 17:9; 31:3, 4; 34:14; 35:26 ψ 19:8; 119:1; (ספר) תורת האלהים Ne 8:18; 10:29, 30; ספר הַתּ׳ 8:3; דִּבְרֵי הַתּ׳ v 9, 13; הַתּוֹרָה 2 Ch 14:3; 31:21; 33:8 Ezr 10:3 Ne 8:2, 7, 14; 10:35, 37; 12:44; 13:3; תּ׳ פִּיךָ ψ 119:72; תורתך Ne 9:26, 29, 34 Dn 9:11 ψ 119:18, 29, 34, 44, 51, 53, 55, 61, 70, 77, 85, 92, 97, 109, 113, 126, 136, 142, 150, 153, 163, 165, 174; תּוֹרָה (indef.) ‖ חקים, מצוות Ne 9:14.
3. custom, manner: תּוֹרַת הָאָדָם 2 S 7:19 the manner of man, not of God, i.e. deal with me as man with man, Thes, law for man RV, but EwGesch. iii, 180 reads דּוֹרֹת (וַתַּרְאֵנִי) hast shewed me generations of men; so We Dr.—On ת׳ v. further Dr on Dt 1:10; 24:8; 33:10 and reff.
תּוֹרָה f. (b. h.; יָרָה) 1) teaching, law, esp. ת׳(ה) the Law of Moses, Pentateuch; in gen. the Jewish law, Religion. Ber. 5ᵃ (ref. to Ex. XXIV, 12) ת׳ זה מקרא וכ׳ torah means the Pentateuch, ‘and the mitsvah’ means the Mishnah, ‘which I have written’ means the Phrophets and Hagiographa &c. Ib. כל העוסק בַּתּ׳ וכ׳ he that is engaged in the study of the Law &c., v. בָּדַל. Ib. 6ᵃ דינא נמי היינו ת׳ holding court is also considered a religious act, opp. שלמא בעלמא mere preservation of peace. Ib. 31ᵃ הי ת׳ והי מצוה וכ׳ where is the Law, and where the good deeds, that they may save us? Pes. 87ᵇ שקרוב לשונם ללשון ת׳ because their (the Babylonians’) language comes near the language of the Torah. Meg. 3ᵃ, a. fr. תלמוד ת׳ (abbrev. ת"ת) the study of the Law. Ned. 81ᵃ הזהרו … שמהם תצא ת׳ take heed of the children of the poor, for from them the Law goes forth; a. v. fr.—Gen. R. s. 9, a. fr. בתוֹרָתוֹ של ר׳ מאיר in R. Meir’s (annotated) copy of the Law. Y. Bicc. III, 65ᶜ bot. אין הת׳ עומדת מפני בנה the Torah does not rise before her son, i.e. he that is engaged in the study of the Law need not rise when a scholar passes. Sot. 47ᵇ הת׳ חזרה וכ׳ the Law goes around begging for students.—ת׳ שבכתב, ת׳ שבעל פה, v. כְּתָב.—ספר ת׳, v. סֵפֶר.—תּוֹרַת כהנים, v. כֹּהֵן.—Pl. תּוֹרוֹת. Sabb. 31ᵃ כמה ת׳ יש לכם how many laws have you? Sot. l. c. רבו … ונעשית תורה כשתי ת׳ differences increased in Israel, and the Law became like two laws; a. e.—2) definition, designation; character, nature. Bets. 10ᵃ דאיכא תורת כלי עליו because it bears the denomination of an utensil (v. תּוֹאַר). B. Mets. 62ᵃ בתורת פקדון אתא לידיה it came into his possession as a trust; ib. 62ᵇ בתורת זביני as a sold object. Kidd. 50ᵇ לא נחית לתורת קידושין he had not come down to any form of betrothal (had not done anything to intimate his intention of betrothal); a. fr.