A Jewish Relationship to Learning

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.

(8) Every Israelite is in duty bound to study the Divine law, whether he be poor or rich, whether enjoying good health or bodily afflicted; whether young or old; even so far advanced in age that his strength fails him; even if he be so poor that he is maintained by public or private charity. Even a father of a family is bound to fix a certain time for the study of the Divine law day and night; as it is said: Thou shalt meditate therein [in the law] day and night, (Joshua i. 8).

(1) Teachers for children should be appointed in each and every land, in each and every regiion, and in each and every village. If a town is without a school for its childrem, its inhabitants are placed under a ban of ostracism [from the rest of the Jewish community] until they employ teachers...If they do not employ teachers, the village is/deserves to be destroyed, since the world exists only by virtue of the breath coming from the mouths of children.

§ The baraita further states that a father is commanded to teach his son a trade. The Gemara asks: From where do we derive this? Ḥizkiyya said: As the verse states: “Enjoy life with the wife whom you love” (Ecclesiastes 9:9). If this verse is interpreted literally, and it is referring to an actual woman, then one can derive as follows: Just as a father is obligated to marry his son to a woman, so too, he is obligated to teach him a trade, as indicated by the term: Life. And if the wife mentioned in this verse is allegorical, and it is the Torah, then one should explain the verse in the following manner: Just as he is obligated to teach him Torah, so too, he is obligated to teach him a trade. § The baraita adds: And some say that a father is also obligated to teach his son to swim in a river. The Gemara asks: What is the reason for this? It is necessary for his life, i.e., this is potentially a lifesaving skill. § The baraita further teaches that Rabbi Yehuda says: Any father who does not teach his son a trade teaches him banditry. The Gemara asks: Can it enter your mind that he actually teaches him banditry? Rather, the baraita means that it is as though he taught him banditry.

(2) As well as man is in duty bound to teach his son, so ought he to teach his son’s son; for Scripture says: But teach them, thy sons, and thy sons’ son, (Deut. 4. 9). And not only his son and grandson, but it is imperative upon every wise man in Israel, to assist by his instruction all those that are anxious to learn, though they are not his children; for Scripture says: And thou shalt teach them diligently unto thy children, (Ibid. 6. 7), upon which tradition remarks, “thy children” signifies “thy pupils;” for pupils are also called children, as it is said: And the sons [disciples] of the prophets came forth, (2 Kings 2. 3). Why then does Scripture specify the command of teaching the son and the grandson? To show that precedence is due to his son before his grandson; again, to his grandson before the son of his fellow man.

(20) Elisha ben Abuya says: One who learns as a child is compared to what? To ink written on new parchment. And one who learns as an elder is compared to what? To ink written on scraped parchment. Rabbi Yose bar Yehuda, man of Kfar HaBavli, says: One who learns from young ones is compared to what? To one who eats unripe grapes and drinks wine from its press. And one who learns from elders is compared to what? To one who eats ripe grapes and drinks aged wine. Rebbi says: Do not look at the jug but rather at what is in it. For there are new jugs full of old, and old that do not have even new within them.

...The Sages taught: On that day, when they discussed a matter, Rabbi Eliezer answered all possible answers in the world to support his opinion, but the Rabbis did not accept his explanations from him. After failing to convince the Rabbis logically, Rabbi Eliezer said to them: If the halakha is in accordance with my opinion, this carob tree will prove it. The carob tree was uprooted from its place one hundred cubits, and some say four hundred cubits. The Rabbis said to him: One does not cite halakhic proof from the carob tree. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the stream will prove it. The water in the stream turned backward and began flowing in the opposite direction. They said to him: One does not cite halakhic proof from a stream. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the walls of the study hall will prove it. The walls of the study hall leaned inward and began to fall. Rabbi Yehoshua scolded the walls and said to them: If Torah scholars are contending with each other in matters of halakha, what is the nature of your involvement in this dispute? The Gemara relates: The walls did not fall because of the deference due Rabbi Yehoshua, but they did not straighten because of the deference due Rabbi Eliezer, and they still remain leaning. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, Heaven will prove it. A Divine Voice emerged from Heaven and said: Why are you differing with Rabbi Eliezer, as the halakha is in accordance with his opinion in every place that he expresses an opinion? Rabbi Yehoshua stood on his feet and said: It is written: “It is not in heaven” (Deuteronomy 30:12). The Gemara asks: What is the relevance of the phrase “It is not in heaven” in this context? Rabbi Yirmeya says: Since the Torah was already given at Mount Sinai, we do not regard a Divine Voice, as You already wrote at Mount Sinai, in the Torah: “After a majority to incline” (Exodus 23:2). Since the majority of Rabbis disagreed with Rabbi Eliezer’s opinion, the halakha is not ruled in accordance with his opinion. The Gemara relates: Years after, Rabbi Natan encountered Elijah the prophet and said to him: What did the Holy One, Blessed be He, do at that time, when Rabbi Yehoshua issued his declaration? Elijah said to him: The Holy One, Blessed be He, smiled and said: My children have triumphed over Me; My children have triumphed over Me.