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Lecture Notes – Rambam Hilchot Talmud Torah, Chapter 3
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Overall Structure of Chapter 3
The three chapters of Hilchot Talmud Torah have a clear order:
– Chapter 1 – The essential mitzvah of Torah study: every Jew is obligated to learn Torah, even the entire Torah.
– Chapter 2 – The normal order: education, teaching children, cheder – the practical way that every Jew learns Torah.
– Chapter 3 – The “non-normal” order: not everyone merits the crown of Torah. Here we speak of a new level – to become a true talmid chacham, which requires a different kind of life.
Chapter 3 is not simply a continuation of Chapters 1-2, but a qualitatively different category. Everyone goes to cheder, but “keter Torah” is for individuals.
This parallels Hilchot Deot, where the Rambam also has two levels: (a) character traits that are for every person, (b) “keshem shehachacham nikar” – a higher level of conduct that is specifically for the chacham. So too in Talmud Torah: (a) what every Jew is obligated in, (b) a level for yechidei segulah – “seridim asher Hashem korei” – with different halachot and a different kind of order.
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Halachah 1: The Three Crowns of Klal Yisrael
“Bishloshah ketarim nichteru Yisrael: keter Torah, keter kehunah, and keter malchut. Keter kehunah zocheh bo Aharon, as it says ‘vehayetah lo ulezar’o acharav brit kehunah olam.’ Keter malchut zocheh bo David, as it says ‘zar’o le’olam yihyeh vechis’o kashemesh negdi.’ Keter Torah harei munach ve’omed umuchen lechol, as it says ‘Torah tzivah lanu Moshe morashah kehilat Ya’akov’ – whoever wants may come and take it. Lest you say that keter kehunah and keter malchut are greater than keter Torah? Behold it says ‘bi melachim yimlochu veroznim yechokeiku tzedek, bi sarim yashoru’ – thus you learn that keter Torah is greater than keter kehunah and keter malchut. And the Sages said: A mamzer talmid chacham takes precedence over a kohen gadol am ha’aretz, as it says ‘yekarah hi mipenenim’ – even from lifnei velifnim.”
Plain Meaning
There are three crowns among Klal Yisrael. Keter kehunah is for Aharon and his children, keter malchut for David and his descendants – both are hereditary, locked within a family. But keter Torah is open to any Jew who wants to come and take it. And keter Torah is the greatest of all three, as we see from the verse and from Chazal. The verse “yekarah hi mipenenim” is expounded: “al tikrei mipenenim ela milifnei velifnim” – Torah is more precious than the kohen gadol who enters lifnei velifnim (into the Holy of Holies on Yom Kippur).
Insights and Explanations
1) The concept of “keter” – not for everyone:
A crown is inherently not something that everyone wears. When you send a whole class of children with paper crowns, it’s a joke – because a real crown is specifically for one out of a hundred thousand. Keter Torah means that someone has reached perfection in Torah, not just a little Torah.
2) “Munach ve’omed umuchen lechol” – three expressions, and what they don’t mean:
The Rambam brings three expressions: “munach,” “omed,” “muchen” – all three for keter Torah. “Munach lechol” means not that everyone already has it, and not that everyone will automatically receive it. It means that no one can say “I’m excluded because I didn’t inherit it.” A person must be honest with himself: he’s not a talmid chacham not because he couldn’t be, but because he didn’t decide to go take the crown with true mesirut nefesh.
3) “Morashah kehilat Ya’akov” – an inheritance for all, not for a family:
The verse “Torah tzivah lanu Moshe morashah kehilat Ya’akov” is explained: unlike kehunah (inheritance for Aharon’s family) and malchut (inheritance for David’s family), Torah is a “morashah” for the entire kehilat Ya’akov. Every Jew can inherit it – “kol mi sheritzeh yavo veyitol.”
4) Can all Jews truly have keter Torah?
In reality this is not possible. There must be in Klal Yisrael also farmers, other craftsmen – not everyone can be a talmid chacham. But the essence of “munach lechol” is that no one is excluded because of lineage – anyone who wants and has the right tools, can.
5) Keter Torah is not relative:
Keter Torah means not whoever is the greatest talmid chacham in a generation (relative). Keter Torah is a different kind of life – someone who gives over his entire life to Torah. Even if there was a generation where the simple masses knew as much as the great talmid chacham of another generation, in that generation there were also individuals who bore the keter Torah. It’s a qualitative level, not a quantitative one.
6) [Digression: Critique of modern “kollel culture”]:
Even when an entire city or community sits in kollel, that doesn’t yet mean that everyone is ready for “kriyat Yam Suf of Torah.” It can become just a custom, a custom of the society, but keter Torah is “something very difficult” – it requires true mesirut nefesh, not just conforming to a social norm.
7) “Shema tomar sheketer kehunah uketer malchut gedolim” – the proof from “bi melachim yimlochu”:
The Rambam answers in a logical way: first he brings a proof from a verse that keter Torah is greater than keter malchut – “bi melachim yimlochu” means that through Torah kings rule, through Torah nobles make laws of justice. The king himself needs an advisor, a chacham who teaches him – “li etzah vetushiyah.” The crown of kingship itself depends on keter Torah.
8) “Mamzer talmid chacham kodem lekohen gadol am ha’aretz” – proof that keter Torah is greater than keter kehunah:
After the Rambam showed that keter Torah is greater than keter malchut (from a verse), he brings a more “radical” proof that keter Torah is greater than keter kehunah: the Sages say that a mamzer who is a talmid chacham takes precedence over a kohen gadol am ha’aretz. The source is a Mishnah in Masechet Horayot, which speaks regarding precedence in rescue (pikuach nefesh) – not just honor or charity. Even in a pikuach nefesh situation, where one must practically choose who lives, the mamzer talmid chacham precedes the kohen gadol am ha’aretz. Although normally a Yisrael precedes a mamzer (as stated earlier in the Mishnah), but if the mamzer is a talmid chacham, the precedence reverses.
9) The radical nature of this innovation:
It’s not just a simple virtue. The kohen gadol has keter kehunah, he performs the service on Yom Kippur, he atones for Klal Yisrael, he enters lifnei velifnim – this is the highest level in avodat Hashem. And yet, a mamzer – the person with the most shameful lineage – if he merited keter Torah, he stands higher. Not only that Torah is greater than secular power (malchut), but even than the highest spiritual level of kehunah.
10) A beautiful note – why “lifnei velifnim” is an appropriate metaphor:
The metaphor of “lifnei velifnim” is particularly beautiful, because the Torah (tablets/sefer Torah) lies by the Ark in the Holy of Holies all year, while the kohen gadol only enters once a year. The Torah is the permanent resident of lifnei velifnim, the kohen gadol is only a visitor.
11) A mamzer can become a talmid chacham – free choice:
From this statement of Chazal we see that a mamzer can become a talmid chacham. He comes from the weakest position, but it’s a choice – a person who puts in the effort can become the most distinguished.
12) The “democracy” of keter Torah – and the answer to Korach’s claim:
One shouldn’t have complaints that a few families grabbed everything (like Korach’s claim). Keter kehunah is for Aharon’s family, keter malchut for David’s family – but the greatest thing, keter Torah, remained open even for a mamzer. But one must distinguish: it’s not democracy in the sense that everyone gets it automatically. It’s dependent on a person’s actions.
13) Keter Torah – leniency and stringency:
That keter Torah is “munach lechol” can be seen as a stringency, not just a leniency. Kehunah can be acquired through inheritance – if your father is a kohen, you’re a kohen. But Torah cannot be acquired through inheritance – even if your father was the greatest talmid chacham, it doesn’t mean you will be. One must dedicate oneself to Torah. It looks like a leniency (it’s open to everyone), but it’s also a stringency (no one gets it for free). But it’s “fair” – it’s entirely dependent on effort.
14) Sources:
The Rambam’s foundation of “sheloshah ketarim” comes from Rabbi Shimon in Masechet Avot (Chapter 4). In the Mishnah it doesn’t say “nichteru Yisrael” – that’s the Rambam’s own formulation, which perhaps reflects his commentary on the Mishnah: the crowns are not just abstract categories, but Klal Yisrael was crowned with them. The “shema tomar” section comes from another source in Yoma (not from the same Mishnah in Avot).
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Halachah 2: Talmud Torah Equals All the Mitzvot
“Ein lecha mitzvah bechol hamitzvot kulam shehi shekula keneged talmud Torah, ela talmud Torah keneged kol hamitzvot kulam, shehatalmud mevi lidei ma’aseh, lefikach hatalmud kodem lema’aseh bechol makom.”
Plain Meaning
There is no mitzvah that is as important as talmud Torah; talmud Torah equals all the mitzvot together. The reason: study leads to action. Therefore study precedes action in every case.
Insights and Explanations
1) The structure of this chapter – from social merit to halachic merit:
The Rambam builds here an order. Until now (Halachah 1) he spoke of the social merit of keter Torah – how talmidei chachamim stand in society. Now (Halachah 2) he moves to the halachic merit – how talmud Torah stands relative to other mitzvot. It’s not just a collection of statements of Chazal about the virtue of Torah, but a systematic construction.
2) “Shekul keneged” vs. “kodem lema’aseh” – two separate points:
In Chapter 1 the Rambam already said “talmud kodem lema’aseh” with the reason “shehatalmud mevi lidei ma’aseh” – there it was a law of precedence (what do you do first). Here however he brings a new point: talmud Torah is shekul keneged kol hamitzvot – it’s not just that you do it first, but that it’s intrinsically more important, even if it doesn’t lead to actions. The Torah itself, as Torah, overrides the actions. This is an innovation beyond what he said in Chapter 1.
If One Has Before Him Performing a Mitzvah and Torah Study
“Hayah lefanav asiyat mitzvah vetalmud Torah – im efshar lamitzvah leha’asot al yedei acherim, lo yafsik talmudo. Ve’im lav, ya’aseh hamitzvah veyachzor letalmudo.”
Plain Meaning
If someone faces a choice – do a mitzvah or learn Torah – if someone else can do the mitzvah, he should not interrupt his learning. If not, he should do the mitzvah and return to learning.
Insights and Explanations
3) Why doesn’t talmud Torah override all mitzvot if it’s so important?
If talmud Torah is shekul keneged kol hamitzvot, why if “i efshar lamitzvah leha’asot al yedei acherim” must one do the mitzvah? Mitzvot need to be performed in the world. Torah is made so that one should do mitzvot. When there’s no one else, the person must do the mitzvah, but he returns to learning.
4) The distinction from “osek bemitzvah patur min hamitzvah”:
With every mitzvah, if one is engaged in one, he’s exempt from the other. What’s special about talmud Torah? Talmud Torah is a mitzvah that a person does his whole life. “Osek bemitzvah patur min hamitzvah” normally works when one is in the middle of doing a mitzvah. But with talmud Torah, which one does constantly, one might think that one can never interrupt – and then one would never do any other mitzvah. The Rambam brings however that “osek bemitzvah patur min hamitzvah” does apply to talmud Torah, though it’s not entirely clear how this works.
5) A broader reading – division of roles in Klal Yisrael:
Perhaps “efshar lamitzvah leha’asot al yedei acherim” means not just the immediate question (there’s a funeral, can someone else go?), but a broader division of roles in Klal Yisrael. There are people who are osek baTorah (the talmid chacham) and people who are osek bemitzvot (the activist, the gabbai tzedakah). If someone can be the “keter shel Torah,” he shouldn’t worry that he needs to be the gabbai tzedakah – let someone else be the gabbai tzedakah. But if he finds himself without a gabbai tzedakah (i efshar al yedei acherim), he must do it.
If one grasps that talmud Torah is a choice of what kind of life you have (not just a momentary question), one can understand that the talmid chacham who has chosen the path of Torah, for him the law of “i efshar la’asotah al yedei acherim” won’t normally arise, because he’s not in the world of activism.
6) The contradiction: Torah exempts from mitzvot, but Torah’s purpose is mitzvot:
Torah is always seen as preparation for mitzvot – “Torah is al menat la’asot,” “talmud mevi lidei ma’aseh.” If a person has nothing of mitzvot in mind, then “talmud mevi lidei ma’aseh” won’t happen. This creates a contradiction: how can Torah exempt from mitzvot, when Torah’s entire purpose is to bring to mitzvot?
7) Is one engaged in Torah exempt from sukkah?
We know that an average person engaged in the mitzvah of pidyon shevuyim is exempt from sukkah. But is one engaged in Torah also exempt from sukkah? Apparently no – because one can learn in the sukkah. But perhaps, when it’s truly a contradiction, he is exempt? It sounds strange that someone shouldn’t make a sukkah because he sits and learns. Torah “sounds weaker” than mitzvot in this respect. The Yerushalmi also asks the question of “al menat la’asot” – but doesn’t reach a clear conclusion.
8) Two levels of the question:
(a) I’m now in the middle of learning – should I go to the funeral? (This is a momentary question of osek bemitzvah patur min hamitzvah.) (b) Should I be a person who is constantly engaged in Torah and avoids other mitzvot? (This is a life-path question.)
9) The talmid chacham with keter Torah and mitzvah overet:
When someone already merits “kitara shel Torah,” he must still reckon with mitzvah overet – a mitzvah whose time is now. If the talmid chacham ignores such mitzvot, the plain meaning is that he is not lomed al menat la’asot. Chazal want the talmid chacham to live in an environment of mitzvot – like gemilut chasadim and the like. In this Rambam appears the phrase “histalkut midarchei hachayim,” which presumably speaks of such things.
10) Conclusion: There’s a bit of confusion – and perhaps it’s a real confusion. But the Rambam’s intention here is to bring out the virtue of Torah, even over other mitzvot.
The Beginning of a Person’s Judgment – Study Precedes Action
“Techilat dino shel adam eino nidon ela al hatalmud, ve’achar kach al she’ar ma’asav. Lefikach amru chachamim: le’olam ya’asok adam baTorah afilu shelo lishmah, shemitoch shelo lishmah ba lishmah.”
Plain Meaning
When one judges a person in Heaven (din vecheshbon), one begins with talmud Torah, and afterwards asks about his other deeds. This is a Gemara in Kiddushin: “keshem shetalmud kodem lema’aseh, kach dino kodem lema’aseh.” Therefore the Sages say: a person should always learn Torah, even shelo lishmah, because from shelo lishmah one comes to lishmah.
Insights and Explanations
11) How does the Rambam connect “techilat dino” with “shelo lishmah”?
First explanation: because one begins with Torah, Torah is so important that one should do it even shelo lishmah. With mitzvot one needs intention lishmah, but with Torah – because it’s the first priority – even shelo lishmah is good.
12) A deeper explanation of the connection:
The meaning of “techilat dino” is that first one must learn, afterwards come criteria. If you don’t learn, nothing begins. Afterwards they’ll ask: is it lishmah? Is it not lishmah? This is like the chinuch principle: we make children learn shelo lishmah so they’ll come to lishmah. For the same reason that techilat dino is talmud kodem lema’aseh, one also cannot wait for lishmah – because one won’t arrive. The first step is to learn, as it is, and afterwards comes the matter of lishmah. Analogy: like with a test – one begins with the alphabet, first you should know the alphabet, afterwards come further questions.
13) Question on this explanation:
If “lishmah” means “for the sake of knowing Torah” (perhaps the Gra’s explanation), then when he learns in order to know – that’s already lishmah, not shelo lishmah! Something is missing in the explanation. This remains an open question.
14) “Shelo lishmah” – what does it mean according to the Rambam?
The Rambam elaborated on this very strongly in his Sefer Teshuvah (introduction to Perek Chelek) about what shelo lishmah means. According to the Rambam, “lishmah” means – love of Hashem, devekut in Hashem, which is complicated. Here in Hilchot Talmud Torah it doesn’t say what shelo lishmah means.
15) Keter Torah cannot be shelo lishmah:
Here the Rambam is not speaking of keter Torah – because keter Torah certainly cannot be shelo lishmah. The Rambam says it “bederech agav” because he’s speaking of “techilat dino shel adam” – which applies to every person, not only to one who strives for the crown.
One Whose Heart Moves Him – The Path to Keter Torah
“Mi shenasa’o libo lekayem mitzvah zo kera’ui lah velehiyot muchtar bechitrah shel Torah, lo yasiach da’ato lidvarim acherim, velo yasim al libo sheYikneh Torah im osher vechavod ke’echad. Kach hi darchah shel Torah: pat bemelach tochal, ve’al ha’aretz tishan, vechayei tza’ar tichyeh, uvaTorah atah amel.”
Plain Meaning
The Rambam describes the path for someone who wants to fulfill the mitzvah of talmud Torah “kera’ui lah” – at the highest level – and merit the keter Torah. He must not be distracted by other things, not think that he can acquire Torah together with wealth and honor. The path is: bread with salt, sleep on the ground, live a life of hardship, and toil in Torah.
Insights and Explanations
16) “Kera’ui lah” – levels in talmud Torah:
The Rambam says “kera’ui lah” – this means that there are levels in talmud Torah. The simple mitzvah of talmud Torah, as we learned earlier, is that a person should divide his day into three – a third learning. But “kera’ui lah” is the highest level, which brings to keter Torah. This requires an entirely different dedication.
17) “Lo yasim al libo sheYikneh Torah im osher vechavod ke’echad”:
A person shouldn’t think that he can have both worlds – Torah and also wealth and honor. It doesn’t work that way. If a person has in mind “I want to also live a comfortable life and also learn Torah,” he hasn’t been able to give over his entire head and mind to Torah. If you make calculations, you don’t arrive anywhere. The first thing is, you throw yourself into it.
“Velo alecha hamelacha ligmor” – Reward According to Effort
“Velo alecha hamelacha ligmor, velo atah ben chorin levatel mimenah. Im hirbah Torah – hirbah sachar. Vehasachar lefi hatza’ar.”
Plain Meaning
Learning Torah is a great work, becoming a koneh kol haTorah kulah is a huge work. One doesn’t need to think about finishing (which can bring despair), but one is also not free to be idle. If one increased Torah, one receives more reward, and the reward is according to the effort (lefum tza’ara agra).
Insights and Explanations
18) “Velo alecha hamelacha ligmor” – against despair:
When a person begins learning and he compares how much he already knows against how much he still needs to know, this can bring a terrible despair of an am ha’aretz. Your job is not to finish, your job is to do the work each day.
19) “Vehasachar lefi hatza’ar” – the Rambam’s change of language:
The Rambam slightly changed the language from “lefum tza’ara agra” (the language of the Mishnah) to “vehasachar lefi hatza’ar.” This needs to be explained.
20) Keter Torah vs. keter kehunah – the difference in reward:
With keter kehunah, if there were a way to receive it, one would say: either you get it, or not – and if not, everything is wasted. But keter Torah doesn’t work that way – it’s not “either yes or no,” but everything is proportional. One person merited the entire crown, and one person learned many years and didn’t achieve everything – but he still received reward. Even if you won’t be able to finish, even if you won’t become truly a great talmid chacham, but you became a bit of a talmid chacham – and it was still worth the effort. This is the meaning of “velo alecha hamelacha ligmor” – because even without finishing you receive reward for every bit.
21) The entire piece is one approach – against calculations:
People have three ideas: (a) first I need to have money, (b) I need to make sure I’ll succeed, (c) what’s the goal? The answer: No! The way is to begin with dedication. You sit down to learn – whether it will succeed or not; whether you’ll have food or not. The reward is received on this – on the dedication. This means “lefi hatza’ar.”
“Make Your Torah Fixed and Your Work Temporary”
“Im ta’aleh machashavah zo al libcha – eino zocheh lechitrah shel Torah le’olam. Ela aseh Toratcha keva umelachtecha arai. Ve’al tomar lecheshe’efneh eshneh, shema lo tifneh.”
Plain Meaning
Someone who thinks “first I’ll finish my business, make money, take care of all practical matters, and afterwards I’ll sit down to learn” – he will never merit keter shel Torah. He brings the language of the Mishnah: “al tomar lecheshe’efneh eshneh, shema lo tifneh.”
Insights and Explanations
22) Two explanations in the Rambam – “price” or “encouragement”:
One side says that the Rambam comes here to strengthen someone who is not succeeding – he shouldn’t be frightened, he should continue learning even if it’s difficult. The other side (which is strongly defended) is that the Rambam sets here the price – he says how much keter shel Torah costs, not as an encouraging speech but as a factual halachic statement.
Proof for the “price” side: The Rambam says “im ta’aleh machashavah zo al libcha – eino zocheh lechitrah shel Torah le’olam.” This is not an encouraging message, this is a clear statement of how much it costs. Whoever is not ready to pay the price, doesn’t get the crown.
23) Dedication means one gives up something:
If someone says “when I have all the time, I’ll learn” – that’s not dedication, because he’s not giving up anything. Dedication means that one pays something for it. The person who waits until he’ll be “free,” shows thereby that he’s not willing to pay the price. And whoever doesn’t pay now the price it costs now, will not pay tomorrow the price it costs tomorrow – because tomorrow there will be new business, new excuses. “People who are busy will always be busy.”
24) The person who wants to be “perfect” – a second explanation:
The Rambam also goes against the person who wants perfection: “I know that if I still need to take care of other things, I won’t be able to learn with one hundred percent focus, therefore I’ll wait.” The answer: Learn with ninety percent focus, but learn now – don’t wait a year until you’ll have one hundred percent. This is more the “encouragement approach.”
25) Keter Torah means truly being able to learn, not just struggling:
If someone struggled his whole life but has no talents – does that mean he acquired keter shel Torah? Keter Torah means someone who can truly learn, not someone who struggles. “Struggling” is a beautiful thing – he receives reward lefi hatza’ar – but the Rambam is not speaking here about him. That person goes back to the previous chapters.
26) “Sachar lefi hatza’ar” – not the Rambam’s point here:
“Sachar lefum tza’ara” means not that whoever has more hardship is more distinguished in keter Torah. Rather: whoever fears the problems, should know that he receives reward for the hardship. But this is a separate point, not the essence of the Rambam here.
27) Most people don’t fulfill mitzvoteiha kera’ui lah:
There are mitzvot where one fulfills – a “baal habayit” Jew. But the Rambam speaks here for one who wants to do “kera’ui lah.” For him: no excuses – even encouragement is still an excuse! “You’re going to learn the entire Torah, even at the price of whatever it costs, without any excuses.”
28) According to halachah one is not obligated in a life of hardship:
According to halachah no one is obligated to live in hardship. One is obligated according to what one has for livelihood. In Chapter 1 we learned that one must divide the time – a person may live comfortably, perhaps it’s even a mitzvah (tzedakah and the like). Here we speak of a different level – for one who wants keter shel Torah.
29) “Mesiach da’at” means paying the price:
“Mesiach da’at” means paying the price. It doesn’t mean “I sit with peace of mind” – that costs nothing. It must cost. In this world it usually must cost. “Le’olam” means here: usually in this world it works this way – whoever doesn’t pay now, won’t pay later.
[Digression: The Rambam’s letter to R’ Jabar:]
The Rambam wrote a letter to one R’ Jabar (not R’ Ovadiah the convert) – a simple Jew who sat down to learn Mishneh Torah. People made fun of him, saying that the Rambam himself doesn’t learn Rambam but Gemara with Tosafot. The Rambam wrote him a beautiful letter to strengthen him – every Jew who learns is a mitzvah. When he wanted to repay the Rambam’s honor, the Rambam wrote: “Don’t fight for me – sit down and learn.” This is an example of encouragement – but here in this chapter the Rambam’s point is different: not encouragement, but the price.
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Halachah 3: “Lo bashamayim hi velo me’ever layam hi” – Humility, Livelihood, and Torah
“Kach amrah Torah: ‘lo bashamayim hi velo me’ever layam hi.’ Lo bashamayim hi – lo begasei haru’ach timatzei. Velo me’ever layam hi – lo bemahlechim me’ever layam. Amru chachamim: lo chol hamarbeh bisechorah machkim. Vetzivvu ve’amru: hevei mema’et be’esek ve’esok baTorah.”
Plain Meaning
“Lo bashamayim” – not among the arrogant (gasei haru’ach) who hold themselves as high as the heavens. “Velo me’ever layam” – not among people who are busy with livelihood, travel for business, a traveler whose entire life is taken away. Chazal say: “lo chol hamarbeh bisechorah machkim” – not one who does business will become wise in Torah. “Hevei mema’et be’esek ve’esok baTorah” – do little business, just a small livelihood.
Insights and Explanations
1) “Gasei haru’ach” – two explanations:
(a) Simple arrogance – a baal ga’avah who considers himself great. (b) Perhaps it means attitudes – a person who lives a “better life,” a person who has a higher standard of living and doesn’t want to give that up.
Words of Torah Are Compared to Water
**”Divrei Torah nimshal lemayim, shene’emar ‘hoy kol tzamei lechu lamayim.’ Mah mayim einam mitkansim bemakom midron ela nizchallim me’alav umitkabtzim bemakom
shafal – kach divrei Torah einam nimtza’im begasei haru’ach velo belev kol gevoha lev, ela bedacha ushefal ru’ach, shehu mitabek ba’afar raglei chachamim, umesir hata’avot veta’anugei hazeman milibo, ve’oseh melacha bechol yom me’at kedei chayav im lo yihyeh lo mah yochal, ush’ar yomo velailo osek baTorah.”**
Plain Meaning
Torah is compared to water – just as water doesn’t collect on a sloping mountain but flows down from it and gathers in the lowest place, so words of Torah are not found among the arrogant nor in the heart of anyone haughty, but in one who is humble and lowly of spirit, who covers himself in the dust of the feet of the wise, and removes desires and worldly pleasures from his heart, and works each day just a little for his livelihood if he has nothing to eat, and the rest of his day and night he is engaged in Torah.
Insights and Explanations
2) What does humility have to do with Torah – the Rambam’s explanation:
A baal ga’avah will not submit himself to other chachamim – he cannot be “mitabek ba’afar raglei chachamim.” Humility is not just a good character trait, it’s a practical necessity for Torah learning: one must be able to sit at a rebbe’s feet.
3) “Anavah” here also means abandoning worldly desires:
“Anavah” here means not only not being arrogant – it also means a person who can abandon worldly desires: “mesir hata’avot veta’anugei hazeman milibo.” This is a broader humility – not just how one relates to other people, but how one relates to oneself and to this world.
4) Arrogance in the context of livelihood – a practical explanation:
“Ga’avah” can also mean: it takes great humility for a person to work for twenty-five dollars an hour, to sell a little fruit at night in order to live. A person who has a “gevoha lev” doesn’t want such a life – he wants a distinguished livelihood. One who wants keter Torah must be able to accept a lowly livelihood, “melacha bechol yom me’at kedei chayav,” even if that means a modest, undistinguished job.
5) Arrogance as practical conduct, not just a thought:
“Ga’avah” by the Rambam means how one conducts oneself among people – the arrogant person rides around in his big car, he won’t sit “ba’afar ragleihem” by the chachamim. This has a double consequence: (a) he won’t submit himself to go learn by a chacham in a simple beit midrash, and (b) he won’t take a cheap, simple job that doesn’t take away his focus from learning.
6) The meaning of “ba’afar ragleihem”:
The language “hevei mitabek ba’afar ragleihem” shows that the beit midrash of the chacham is not always swept, it’s a bit poor, not beautiful marble. One must submit oneself to go where the greatest chacham is, even if the place is not glamorous – and there one finds the Torah.
7) The baal ga’avah’s calculation – “when I have enough money”:
The baal ga’avah doesn’t say, God forbid, that he won’t learn. He says: “Now I can’t focus on learning, because I need to make a lot of money. That poor person works every day and must leave from learning. But I – once I make enough money, I’ll learn the whole day.” This is the ga’avah trap.
8) The anav’s way – the one who becomes Yissachar:
The simple person, the anav, says: “I’m not a talmid chacham, the rav is the talmid chacham, I submit to him.” He takes a simple livelihood, makes a little money for what’s needed, and goes to learn by the great chacham. The poor young man who goes this way eventually becomes the “Yissachar,” while the “fine Jew” who didn’t submit becomes the “Zevulun.”
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Halachah 4: “Kol Hasam al Libo She’ya’asok baTorah velo Ya’aseh Melacha Veyitparnes min Hatzedakah”
“Kol hasam al libo she’ya’asok baTorah velo ya’aseh melacha veyitparnes min hatzedakah – harei zeh chilel et Hashem, uvizah et haTorah, vechivah me’or hadat, vegorem ra’ah le’atzmo, venotel chayav min ha’olam haba. Lefi she’asur lehanot midivrei Torah ba’olam hazeh.”
Plain Meaning
After he said that Torah must be fixed, one shouldn’t think that one may be a kollel young man who relies on other people. Someone who makes a plan to learn Torah and not work at all, and support himself from charity – he desecrates Hashem’s name, disgraces the Torah, extinguishes the light of religion, causes evil to himself, and loses his World to Come.
Insights and Explanations
1) The Rambam’s position against the world:
“As is known, the world did not agree with the Rambam” on this matter. The Rambam goes here sharply against the custom of relying on charity in order to learn.
2) “Bizah et haTorah” – how is Torah disgraced?
When instead of giving charity for a sick person, one gives money for people who learn Torah – the Torah becomes a kind of “begging,” and this is a disgrace to the Torah itself. The Torah scholars become “those who demand” – instead of honored people.
3) “Vechivah me’or hadat” – more than just Torah:
This is more than “dat” broadly – it becomes that the Torah scholars are those who demand, and this damages the entire appearance of religion.
4) The Rambam’s critique of the Geonim:
The Rambam “very much disliked” the custom of the Geonim, who demanded money and were “tovei’a befeh.” When a question came to the Geonim, one had to send money to receive an answer. The Rambam views this as “kabalat matanot” – and this is the source of the disgrace. The world sees that the learners are “exploiters” – they come with prohibitions and laws, and ask for money too, even “beko’ach,” not just “bitor nebach.”
5) “Gorem ra’ah le’atzmo” – two explanations:
(a) He destroys his own soul – he becomes a baal middot ra’ot through being dependent on others.
(b) The Bnei Yissachar (in Agra Deperka) writes very sharply: a rabbi who is “tovei’a befeh” loses all his levels. He knew various great Jews who began to ask for money from chassidim, and “venisruknu mikol vechol” – they became “empty vessels.” This is the “gorem ra’ah le’atzmo.”
6) “Venotel chayav min ha’olam haba” – the mechanism:
The foundation is “lefi she’asur lehanot midivrei Torah ba’olam hazeh.” The Torah is indeed a great pleasure, but the reward for it is spiritual – reward of the World to Come. When someone exchanges it for money, he essentially says: “For me the Torah is worth this much money.” He already receives his reward in this world, and he will no longer have any World to Come.
7) The distinction between this halachah and the previous halachah about being paid for learning with others:
Earlier (in Halachah 2) the Rambam spoke of someone who takes money for learning *with others* (a service), and there he said lechatchilah one shouldn’t, but if he has no choice, “he swallows it down.” Here it’s even harsher – here we say: he takes money simply so he can learn for himself. This is a level worse.
8) Three sources from Chazal:
(a) “Kol haneheneh midivrei Torah notel chayav min ha’olam” – this is the source for the principle that one may not have benefit from words of Torah in this world.
(b) “Lo ta’asem atarah lehitgadel bahem velo kardom lachpor bahem”:
– “Atarah lehitgadel” – the Torah is indeed a crown, but not a crown that one manipulates in order to receive honor. There’s a distinction between natural honor (people see the keter Torah and submit themselves) and manipulated honor (demanding honor from people because he’s a talmid chacham). There can be true greatness, but not “greatness in the eyes of people” – a “true greatness.”
– “Kardom lachpor” – instead of taking a hoe and plowing for livelihood, he takes the Torah as his livelihood tool. This is a disgrace – the Torah is not a hoe.
(c) “Ehov et hamelacha usena et harabanut”:
– “Melacha” means work (yegi’at kapayim), not “esek” (business/commerce).
– “Rabanut” has several meanings: (a) being paid for learning, (b) literally – becoming great over other people, dominance/power.
– The well-known interpretation: “ahavat hamelacha shebarabanut useni’at harabanut shebarabanut” – love the work part of rabbinate, and hate the pursuit of power, quarrels with other rabbis, etc.
– The statement of Chazal “keivan shenitmaneh adam milematah na’aseh rasha milema’alah” – anyone who receives an appointment from below is viewed as wicked from above.
9) “Vechol Torah she’ein imah melacha sofah betelah”:
This is the “kibui me’or hadat” and “gorem ra’ah le’atzmo” – eventually he’ll go manipulate, try what he can, and in the end he won’t be able to learn anymore. He’ll stop. Whereas if he had taken a small job on the side, he could have continued learning.
10) “Vesofo shel adam zeh sheyigzol et haberiyot”:
Eventually he’ll need to steal from people – he’ll no longer give money for his needs, he’ll come up with excuses to receive charity money, sell to people that he’s sick, take interest, take bribes. The Rambam doesn’t mean literal theft, but “legal tricks” – chatmat kocham.
“Me’alah Gedolah Hi Lemi Shemitparnes Mima’aseh Yadav”
“Me’alah gedolah hi lemi shemitparnes mima’aseh yadav, umidat chasidim harishonim.”
Plain Meaning
After the negative, the Rambam says the positive: it’s a great virtue for someone who supports himself from his own handiwork, and this was the custom of the early pious ones.
Insights and Explanations
11) “Mima’aseh yadav” – not commerce:
“Ma’aseh yadav” means specifically handiwork (yegi’at kapayim), not traveling around doing commerce “me’ever layam.” This fits with the entire foundation that the work should be small and simple, not something that takes away the mind from learning. Handiwork doesn’t take away the mental focus as strongly as business, where one must constantly think and plan.
12) Connection to the Amoraim:
Many of the Amoraim had a job. Earlier (two chapters back) the Rambam meant to say that even with work one can learn; now he goes to say that it was indeed the lechatchilah custom to work.
13) “Kavod vetuvah” – “yegi’a kapecha ki tochel ashrecha ba’olam hazeh vetov lecha le’olam haba shekhulo tov”:
The “kavod” here is not the external honor that one receives from the world, but the true honor. The “tov” is truly connected to the World to Come, because in this world there is truly no good – only the World to Come is “shekhulo tov.”
[Note about institutions:] The Rambam’s critique is on the individual person who relies on others, not necessarily on an institution that supports learning. The Rambam also knew the institution of a yeshiva – that’s a “different law.”
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Halachah 5: “Ein Divrei Torah Mitkaymin Bemi Shemerafeh Atzmo Aleihen”
“Ein divrei Torah mitkaymin bemi shemerafeh atzmo aleihen, velo ba’alei ta’anugim shelomedin mitoch eidun umitoch achilah ushtiyah, ela bemi shememit atzmo aleha umetzaer gufo tamid, velo yiten shenah le’einav vele’afapav tenumah.”
Plain Meaning
Torah doesn’t hold – it doesn’t accumulate into a great collection – by someone who does it lightly. One wants a person to learn every day, strengthen everything he already knows, and thus grow into a great talmid chacham. One who doesn’t exert himself – in the end he’ll find one of the excuses described earlier.
Insights and Explanations
1) “Memit atzmo aleha” – not mortifications, but not giving up:
The Rambam in Hilchot Deot speaks strongly against mortifications, one must sleep enough, eat enough. How does this fit with “memit atzmo” and “lo yiten shenah le’einav”? The answer: The Rambam doesn’t mean that one should mortify oneself. He means simply that when a person does sleep his eight hours, but suddenly comes a day when he’s tired, when it doesn’t go so pleasantly – he shouldn’t say “today I won’t learn.” This “memit atzmo” is an exaggerated expression that means: push through it, don’t let yourself be fooled by temptations.
2) The Ramban’s explanation – “hametzaer gufo tamid”:
The Ramban explains “memit atzmo” that he pains his body, he doesn’t give sleep to his eyes. It can be that the talmid chacham sleeps seven hours instead of eight because he must finish a tractate, he has a deadline – but it’s not a principled system of mortifications. The Ramban also says that “memit atzmo be’ahalei hachochmah” means that he doesn’t live comfortably.
3) “Hitrapita beyom tzarah tzar kochecha” – the verse from Shlomo:
If you are slack on a day of trouble – a difficult day, when you don’t want to learn – “tzar kochecha,” your strength in Torah becomes weak.
4) “Chochmah shelamadeti be’af amdah li” – the encouragement of difficult days:
Chazal explain: the Torah that I learned even when it came to me with anger and pain – “amdah li,” that remains. A person thinks that learning should be easy, like a keter Torah, and when he sees that it’s difficult, he becomes broken. One tells him: it’s made that way, even business doesn’t always go easily, there are periods. Even when comes the day of bitterness – strengthen yourself, because this is the part that must be.
5) The answer to the contradiction with Hilchot Deot:
The Rambam doesn’t mean that one shouldn’t sleep. One can learn twelve hours a day (which remains after taking away eight hours of sleep). But even a person who does sleep his eight hours – comes a day when it doesn’t go, he feels tired. Then one doesn’t say “go sleep,” but: these are tests, push through it. It’s not mortifications – it’s simply not giving up.
6) The Rambam in Hilchot Teshuvah Chapter 8 – reward and punishment:
The Rambam in Hilchot Teshuvah holds that reward and punishment is only bedi’eved, lechatchilah one must enjoy the learning. This fits with the explanation: he doesn’t mean that it must be difficult, but that when it’s difficult one shouldn’t give up.
7) “Al tomar lecheshe’efneh eshneh” – again:
A person makes a calculation – I need to learn 25,000 hours, today I’ll take off an hour, I’ll make it up somewhere else. This is the “lecheshe’efneh eshneh.” A person will always have excuses, don’t let yourself be fooled – what your fixed schedule is, that’s not to be abandoned.
[Digression:] Sometimes specifically the day when one is tired one has a better clarity, it’s a special segulah. Usually one should sleep well and learn, but if it’s a difficult day, there’s also something of a segulah in that.
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Halachah 6: Advice for How Torah Should Be Retained
a) Learning in the Synagogue – Not Forgetting
“Brit kerutah lechol halomed Torah bebeit hakeneset shelo yishkach meherah.”
Plain Meaning
Whoever learns in the synagogue (beit midrash) will not quickly forget.
Insights
1) Beit kenesset means in public:
Perhaps “beit kenesset” means that one learns in public, with other people, and therefore one doesn’t forget – because learning with others gives more vitality, one must say it briefly to a student, and then one remembers it.
b) Learning in Privacy – Becomes Wise
“Vechol halomed bitzne’ah machkim, shene’emar ‘ve’et tzenu’im chochmah.’”
Plain Meaning
Whoever learns in privacy becomes wise (machkim), but not necessarily that he’ll remember.
Insights
1) Two levels – bekiyut and iyun:
“Beit kenesset” = not forgetting (bekiyut/shinun), “bitzne’ah” = becomes wise (iyun). When one learns alone one can go deeper, one doesn’t get confused, one thinks before one speaks well. But when one learns with someone else, one learns with more vitality and one remembers it.
2) Two pieces of advice for each sugya:
Each sugya one should once learn alone well be’iyun (bitzne’ah – machkim), and afterwards learn it out with a chavruta (beit kenesset – not forget).
3) An alternative explanation – “beit kenesset bitzne’ah”:
Perhaps “bitzne’ah” means that one goes to the beit kenesset when the congregation isn’t davening, and one is alone there.
4) The overall message – don’t look for excuses:
All three pieces of advice come to say: don’t look for excuses. Not that you specifically need to have your congregation (beit kenesset), you can also learn bitzne’ah at home. Not that you specifically need a chavruta – alone is also good.
c) Making One’s Voice Heard – His Learning Is Retained
“Kol hamashmi’a kolo bish’at talmudo talmudo mitkayem beyado, aval hakorei belachash meherah hu shoche’ach.”
Plain Meaning
Whoever learns out loud, his learning is retained. Whoever learns silently (belachash), forgets quickly.
Insights
1) The story with Beruriah (Eruvin):
Beruriah met a student who was learning belachash, she gave him a push and said: “aruchah bachol ushemurah” – if it’s in the 248 limbs it’s guarded. For this she had to give him a push – because simply with words he wouldn’t have felt it in his 248 limbs.
2) “Mashmi’a kolo” is more a law of review:
Saying out loud is more a law of remembering (shinun/bekiyut), not of understanding. One hears it in one’s own voice, the ear hears one’s own voice, and it becomes part of you. It’s similar to “affirmations” – when one says things out loud it’s stronger.
3) “Mashmi’a kolo” fits with “beit kenesset”:
In both the matter is not forgetting (shinun/bekiyut). “Bitzne’ah” is a separate matter – machkim (iyun). It can be that one becomes wise but will forget – two separate levels.
d) Learning at Night – “Rov Chochmato shel Adam Ela Balailah”
“Af al pi shemitzvah lilmod bayom uvalailah, ein adam lomed rov chochmato ela balailah. Lefikach mi sherotze lizkot becheter haTorah yizaher bechol leilotav velo ye’abed afilu achat mehen beshenah va’achilah ushtiyah vesicha vechayotzei vahen, ela bedivrei talmud Torah vedivrei chochmah.”
Plain Meaning
The mitzvah of talmud Torah is by day and by night (from Chapter 1 – “vehagita bo yomam valailah”). But the essence of “rov chochmato” is only achieved at night. Therefore, one who wants to merit the “keter haTorah” must guard every night and not lose even one to sleep, eating, drinking, or conversation.
Insights
1) “Rov chochmato” – at night means not just more hours, but a higher level of learning:
The simple reason why at night is better for learning is because there are no distractions – no interruptions. But a deeper explanation: The Rambam’s language “rov chochmato” and “divrei chochmah” can hint at chochmat hanistarot – the Pardes, the third part of talmud Torah that the Rambam earlier (in Chapter 1) defined as “Pardes” (ma’aseh bereishit, ma’aseh merkavah). The “divrei chochmah” here are not just halachot – it’s the deeper part of Torah that one learns bitzne’ah, alone, not with a chavruta. This fits with the principle “ein dorshin… ela bitzne’ah” – one learns nistarot bitzne’ah, and at night at home is the natural time for it.
2) “Yizaher bechol leilotav” – the few hours between sleeping are precious:
The Rambam doesn’t speak of not sleeping at all. Rather, the few hours that exist between sleeping and not-sleeping – when it’s “truly a good time” – one must hold them dear, because “it doesn’t come again, there aren’t so many such hours in the day and in life.”
3) “Balailah” – perhaps the Rambam means the earliest morning hours:
“Balailah” can perhaps mean the earliest hours when one wakes up, still before it becomes day. This would fit with the Rambam’s own health laws (Hilchot Deot) where he says that one should go to sleep early and be up early enough before it becomes day. Thus “balailah” would mean the hours before alot hashachar – when it’s still dark but one is already rested.
4) At night as a “state of mind” – different kinds of comprehension:
Night and day are not just different times – they are “different kinds of states of mind.” During the day there’s a certain clarity, but at night there’s a certain creativity. The mind “comprehends differently” at night. Therefore a person must learn in different ways: with chavrutot, alone, by a rebbe, in solitude, by day, at night – because “one acquires Torah differently” in each way.
5) “Make night” – practical guidance for today:
The essence of “at night” is when “the phone doesn’t ring, no telephone” – a time without interruptions. The Belzer Rebbe could close the windows in the middle of the day and make it “night.” For us today, when even at night one has notifications, one must “make the night” – disconnect from all interruptions. “Kol atzmotai tomarnah” – one must make oneself like “disconnected” from the world, turn off all notifications, in order to be able to learn with concentration.
6) “Mi sherotze lizkot” – not for everyone:
The Rambam says “mi sherotze lizkot becheter haTorah” – this is not for a normal person, but for someone who specifically wants to merit keter Torah.
e) “Ein Goren shel Torah Ela Balailah”
“Amru chachamim, ein goren shel Torah ela balailah, shene’emar ‘kumi roni balailah.’”
Plain Meaning
Chazal say that the “goren” (threshing floor) of Torah – the great collection of Torah knowledge – is only built through learning at night. The verse “kumi roni balailah” is expounded: “roni” is similar to “goren” (anagram/wordplay).
Insights
1) “Goren” – how a great pile of Torah is made:
A “goren” is where one gathers all the grain. So too one wants Torah to become a “great collection” – one learns and learns until one has a “huge pile.” Real-life example: one meets a young man or bachur of eighteen who is in yeshiva from thirteen, and he says “I have six blatt here, and four blatt there.” How does such a pile come about? Through learning at night – “ein goren shel Torah ela balailah.”
2) The foundation of fixed study sessions:
“This is certainly for people, the thing that kills the learning is always today, there’s no exception.” On this foundation the Rambam built his laws.
f) “Chut shel Chesed Nimshach Alav Bayom”
“Shene’emar ‘yomam yetzaveh Hashem chasdo uvalailah shirah imi tefilah le’El chayai.’ Kol ha’osek baTorah balailah chut shel chesed nimshach alav bayom.”
Plain Meaning
One who learns Torah at night, a “thread of kindness” is drawn upon him by day. “Uvalailah shirah imi” – at night he learns Torah (shirah = learning), therefore “yomam yetzaveh Hashem chasdo” – by day the Almighty sends him kindness.
Insights
1) Chut shel chesed – practical blessing in livelihood:
The “chut shel chesed” can mean that by day, when the learner is engaged a bit in livelihood, he has kindness – “he doesn’t need to work too hard, he doesn’t need to work too much.” This fits with the Rambam’s position that a talmid chacham works a little by day and learns most of the time.
2) “Shirah imi tefilah” – one needs both:
The verse says “shirah imi tefilah le’El chayai” – it’s both, shirah (Torah learning) and tefilah. At night one needs both.
g) “Kol Bayit She’ein Divrei Torah Nishma’in Bo Balailah Esh Ochalto”
“Kol bayit she’ein divrei Torah nishma’in bo balailah esh ochalto.”
Plain Meaning
A house where words of Torah are not heard at night – “esh ochalto,” fire consumes it.
Insights
1) Why does it say “bayit” (house)?
At night one is at home. Therefore the statement speaks of a “bayit” – in a Jewish home, in a talmid chacham’s home, Torah must be heard at night. “The walls must receive beauty.” This also gives a distinction: at night one learns at home alone, and by day one learns in the beit midrash.
2) Chassidic interpretation – Shechinah or desire (Maharsha in Gemara):
When a Jew is at home at night, if there are words of Torah, the Shechinah is with him at home. But if there are no words of Torah at night, what is there at night? Desires. “Esh ochalto” – the fire of desire consumes the house.
3) “Esh ochalto” – not literally, but “ra’ui lo”:
It doesn’t mean literally that the house will burn down. “Ra’ui lo” – he is worthy of it. He doesn’t have the “chut shel chesed,” he doesn’t have the protection. Also a smiling explanation: if the father is up at night (because he’s learning), and a fire starts in the house, he’ll quickly extinguish it because he’s up.
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Halachah 12: “Ki Devar Hashem Bazah” – One Who Stopped Learning
“‘Ki devar Hashem bazah ve’et mitzvato hefer hicharet tikaret hanefesh hahi.’ … Afilu mi shelo lamad kelal… ve’af al pi she’eino osek hu gam ken biklal ‘devar Hashem bazah.’ Ve’af mi shekarah veshanah ufeirash lehevlei ha’olam vehiniyach talmudo uzanacho, harei zeh biklal ‘ki devar Hashem bazah.’”
Plain Meaning
The Rambam brings the verse “ki devar Hashem bazah” on two categories: (a) someone who didn’t learn at all in his life – “lo lamad kelum”; (b) someone who already “karah veshanah” (learned Scripture and Mishnah) but afterwards “feirash lehevlei ha’olam” – went away to worldly vanities, “vehiniyach talmudo bezavit chashuchah” – abandoned his learning in a dark corner.
Insights and Explanations
1) The order of the end of the chapter – trial and encouragement:
The Rambam in the last two halachot of Chapter 3 describes a process: someone who dedicates himself to keter shel Torah, sometimes he has a trial to leave. The Rambam does both: (a) he warns not to leave, and (b) he gives encouragement that “darchah shel Torah” – it won’t always remain difficult, it will become easy, it will become better, and one will receive blessings for it.
2) “Karah veshanah” – what does it mean?
“Karah” means Scripture, “shanah” means Mishnah (or perhaps drashah). But the person didn’t do the third part – the part of Talmud, which the Rambam defines as ma’aseh merkavah/Pardes. He only did “karah veshanah” – Scripture and Mishnah – but didn’t reach the highest part.
3) “Karah veshanah ufeirash” – a greater disgrace of Hashem’s word:
The second case – someone who already “karah veshanah” and afterwards left – is a greater “disgrace of Hashem’s word” than someone who didn’t learn at all. Why? Because “you already know what it is.” The Rambam’s language “kesheyodei’a umakir” – he already knows and already recognizes the value of Torah, and therefore he leaves. This is a strong warning: “everyone who went to yeshiva is karah veshanah, and one doesn’t even know” – one doesn’t know how much responsibility one already has.
4) “Eino osek” – perhaps it doesn’t mean just learning:
Perhaps “eino osek” doesn’t mean just learning, but “la’asok” in the way of keter haTorah – the higher path. Someone who can reach the high level of Torah “ve’eino osek” – that’s also “devar Hashem bazah.”
5) Practical reality – marriage and business:
“It means someone who learned in yeshiva, he already has karah veshanah, and afterwards he has a wedding and he goes to become busy with business, he’s already a feirash, he’s a disgrace of Hashem’s word.”
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Halachah 13: “Kol Hamevatel et haTorah Me’osher Sofo Levatlah Me’oni”
**”Amru chachamim, kol hamevatel et haTorah me’osher sofo
levatlah me’oni. Vechol hamekayem et haTorah me’oni sofo lekayemah me’osher.”**
Plain Meaning
One who neglects Torah when he has wealth, will eventually neglect Torah from poverty – he won’t have any study sessions. And conversely, one who maintains Torah even from poverty, will eventually maintain Torah from wealth.
Insights and Explanations
1) Question: How “sofo lekayemah me’osher” according to the Rambam?
The Rambam said earlier that one may not benefit from Torah, one may not take money from supporters, one must work with one’s hands, one must have “little business.” If so, how will the poor talmid chacham “maintain it from wealth”? Where will the wealth come from?
2) Tosafot Yom Tov’s answer:
The Tosafot Yom Tov thinks that the prohibition of “neheneh midivrei Torah” also has conditions. For example, if students come and want to build a yeshiva, and they want the rebbe to live at a higher level so he can learn – one can benefit from Torah in a certain way.
3) The Rambam’s own explanation – “osher” doesn’t mean wealth:
The Rambam perhaps doesn’t mean “osher” in the sense of great wealth. “Osher means that he has a portion, he has enough money to live, he won’t need to struggle.” That is, his business (the small craft that he does) will succeed enough that he can learn without troubles. This fits with the “chut shel chesed” – he doesn’t need to work too hard.
4) “Tachat asher lo avadta… besimchah uvetuv levav merov kol” – the verse from the rebuke:
The verse from Devarim 28:47-48 is brought as a source for this statement of Chazal: when you still had “merov kol” – when you still had everything – and you didn’t serve the Almighty with joy, you’ll have the opposite: “ve’avadta et oyvecha… bera’av uvetzama uve’eyrom uvechoser kol” – both struggle and serve your enemies. This is “mevatel me’osher sofo levatlah me’oni.”
5) “Lema’an anotcha lema’an heitevcha be’acharitecha” – conversely, when one learns with humility:
When one learns with humility – “lema’an anotcha” (which is interpreted as a language of humility/poverty) – the Almighty will not make it difficult. This is “mekayem me’oni sofo lekayemah me’osher.”
6) Connection to “im ein kemach ein Torah” (Avot 3:17):
The main intention of “im ein kemach ein Torah” is what the Rambam speaks of here – that the main danger of poverty is “levatlah me’oni,” one will always be poor and therefore not learn. This is the “im ein kemach ein Torah” – without livelihood the Torah falls away. But the advice is: better you should learn now indeed in poverty, “even in poverty,” because “in the end there will be expansion, in the end honor will come, in the end you’ll have money, in the end you’ll have everything.” That is, the Torah itself brings in the end the kemach – “this is already written in the Torah.”
7) The foundation of trial:
Poverty is not just a punishment but a trial – “when the Almighty makes trials and He gives poverty, He gives difficulties” – and the right response is to continue learning, not give up, because the purpose is “renewal of kindness” and “expansion” that comes be’acharitecha.
8) Two sides of this matter – merov kol vs. me’oni:
A clear antithesis: when one had “merov kol” – all possibilities to learn Torah and serve the Almighty – and one didn’t utilize it, this is punishment: one must both struggle and work hard for enemies. But when one learns specifically in poverty – “lema’an anotcha” – then this is a trial from the Almighty, and the reward is “lema’an heitevcha be’acharitecha” – in the end comes expansion and good.
📝 Full Transcript
Rambam Laws of Torah Study Chapter 3 – The Crown of Torah
Introduction: The Progression of the Three Chapters
Speaker 1: Yes, good, we are in the third chapter of Laws of Torah Study in Sefer HaMadda.
We have already learned until now the essential mitzvah of Torah study, which is that every Jew is obligated to learn Torah, and we learned in Chapter 2 about the mitzvah of chinuch (education) of learning Torah, how one learns Torah with children, or in any case the mitzvah of Torah study for children.
Here we are going to learn something completely different. One can call it, one can say it like this, now that I understand it, one can say it like this: Chapter 1 stated, yes, as you say, that one must learn the Torah, every Jew must learn the entire Torah perhaps even. Chapter 2 is how the normal order is, everyone goes to talmud tinokot (children’s Torah study) and goes to cheder.
Now we are going to learn the not-normal order. That is, you have children who go to cheder, everyone goes to cheder, but not everyone merits the crown of Torah, as the Rambam calls it here. There is a new level of being a true talmid chacham (Torah scholar), which we are going to try to discuss in this chapter.
Yes, and the chapter demands a great deal from the Rambam. And it may be that it’s connected to the first two, in that first one should learn, first every Jew must be able to learn something, or as he says, learn the entire Torah, and certainly one must teach children, because we don’t yet know who will merit the crown of Torah. So everyone must try.
Eventually there will indeed only be the yechidim (select individuals), the yechidim asher Hashem korei (the select individuals whom God calls), the sridim asher Hashem korei (the survivors whom God calls), as the Rambam calls them, who will be truly great talmidei chachamim. But I think there is also consolation for everyone, everyone should try. In the end you won’t merit the crown of Torah, so what have you gained? You learned Torah for a few years? You have a bit of am ha’aratzut (ignorance), you didn’t actually become a talmid chacham, but you have some yediat haTorah (knowledge of Torah).
Halacha 1: The Three Crowns
Speaker 1: Yes, good. The Rambam says, “Israel was crowned with three crowns.”
And we should just add to this, another way to understand the entirety of this chapter is like we learned something similar, I mean, we saw such a thing similarly in… where did we see it? In Laws of Character Traits, right?
We saw that there are character traits that are for everyone, everyone must do them. Then there is “just as the wise person is recognizable,” here there is also “so too the individual’s needs in his conduct etc.,” there is another level that is made not for everyone, it is made for one who is at that level.
The same thing with Torah – there is what every Jew is obligated in, which we learned, then there is, one cannot say that no one is exempt from it, but there is a level that is for the yechidei segulah (select individuals), for one who is a true talmid chacham, he has a different kind of laws, a different kind of order.
Speaker 2: You’re saying that the first chapter is the derech hamitzvah (way of the commandment) of Torah, and here we’re talking about going to the shlemut (perfection) of Torah, like regarding derech Hashem (the way of God), derech hamitzvah.
Speaker 1: Yes, the topic of derech hamitzvah is a bit more complicated, I mean, but what the world calls derech hamitzvah, but what is truly derech hamitzvah I don’t know. I think that this lies in the very word keter Torah (crown of Torah). A crown is not something that everyone gets. When you send home an entire class of children with a paper crown, it’s a joke, because a true crown – the whole idea of it is that only one out of a few hundred thousand people gets it.
So there is such a thing as a crown of Torah. Everyone has a bit of Torah, but there is one upon whom a crown is placed, because he has reached the perfection of Torah.
The Rambam says, there are three crowns that the Jews have. “Israel was crowned with three crowns,” yes?
Speaker 2: Yes, yes, be well.
The First Four Halachot: The Matter of Keter Torah
Speaker 1: The first… and I think in the printed edition this is all like two or three halachot, I have divided it much more according to the true division, but the first four halachot here are simply to relate that there is such a thing as keter Torah.
So there are three crowns, three crowns with which the Jews were crowned, “the crown of Torah, the crown of priesthood, and the crown of kingship.”
Speaker 2: So “Israel was crowned” means like the crown that the king wears is like the crown of the nation, or what?
Speaker 1: No. All Jews have a crown in that there is one for kohanim (priests), or that there is one for kingship, or the one king.
Speaker 2: That’s a Mishnah, right? Rabbi Shimon says three crowns, the Mishnah in Tractate Avot.
Speaker 1: That’s how the language appears there.
Speaker 2: Ah, there it doesn’t say “Israel was crowned.” Perhaps the Rambam’s explanation of the Mishnah is like this?
Speaker 1: I would say, there exists among the Jews, and among the Jews there are three types, one can say, three types of elite, yes? Three types of…
Speaker 2: Look, he brings Perush HaMishnayot (Commentary on the Mishnah), that there are three crowns, and among the Jews there are those who grasp the crown. That is, the crown of kingship was given to the nation, and the one who was chosen, he was chosen to wear the crown.
Speaker 1: Say well, there is such a thing that there must be people who should be the agents of the Merciful One, agents of judgment, agents of the Merciful One, and Shevet Levi (the tribe of Levi) was chosen. Say well, there are three types of higher people, or ba’alei ketarim (crown bearers), chosen people, yes. The crown of Torah, the crown of priesthood, and the crown of kingship.
Keter Kehunah and Keter Malchut – Not Available
Speaker 1: He says, “The crown of priesthood – Aharon merited it,” Aharon merited it, “as it says ‘and it shall be for him and his descendants after him a covenant of eternal priesthood.’” Aharon merited it, and then it passes as an inheritance to his children after him, a covenant of eternal priesthood, an eternal priesthood.
Speaker 2: Here it’s written about Pinchas, interesting.
Speaker 1: Yes, it’s already written in the verses actually this week, like Tetzaveh and Ki Tisa, where it already says that He gives it to Aharon, “and it shall be for Aharon and his descendants after him,” yes, “sons who will be after him.”
Speaker 2: Yes, there you see that it’s written here.
Speaker 1: Yes, here the language “covenant of eternal priesthood” appears.
“The crown of kingship – David merited it,” King David merited the crown of kingship, “as it says,” he merited it for generations, he says here.
Speaker 2: But besides that, everyone could have been a king, but Aharon merited it for generations, and David merited it for generations.
Speaker 1: “As it says ‘his seed shall be forever and his throne as the sun before Me.’” So these two are no longer available. You’re looking for a crown, go look further.
Keter Torah – Available to All
Speaker 1: What is available? “The crown of Torah,” the crown of Torah, “behold it lies and stands,” it’s an interesting language, it’s available, “prepared for all.” Lying and standing and prepared, three expressions for the third crown. For all.
Speaker 2: What is the language of the Mishnah? “The crown of Torah is available to all.”
Speaker 1: “As it says,” and he also brings a verse on this, “‘Torah commanded us Moses, an inheritance for the congregation of Jacob.’” It’s an inheritance for all Jews, all Jews can inherit it, unlike the other two things.
Speaker 2: What is an inheritance that goes within the family, is this a heritage for all of Klal Yisrael (the Jewish people).
Speaker 1: “Whoever wishes may come and take,” anyone who wants to take can come and take.
Speaker 2: He’s saying, morashah kehilat Yaakov (heritage of the congregation of Jacob), if all Jews will give themselves over, will truly merit and give over their lives for this, all Jews will be able to have the crown. But generally the situation is not like this, it is indeed only the select few who wear the crown, the individuals merit the crown of Torah.
Discussion: What Does “Available to All” Mean?
Speaker 1: It’s not such a problem, one must hold onto that problem with oneself. That’s what many people… I’m saying, the language is like this, available to all. It exists, you can’t say why am I not such a talmid chacham, because I didn’t inherit it.
A person must be honest with himself, why am I not such a talmid chacham? Because I didn’t go take the crown. I went to take a little, I went to learn a bit of Torah, to fulfill the basics of living a Torah life, but the crown of Torah, which means to go learn with true mesirut nefesh (self-sacrifice) and throw away all other things, hevel havalim (vanity of vanities), that I haven’t yet decided is mine.
Right. So, available to all doesn’t mean that one doesn’t need to try to achieve it. Available to all doesn’t mean that everyone has it, or everyone can get it. It may even be that it’s not possible in reality for everyone to get it. There must be among Klal Yisrael also farmers, there must be other jobs. Not everyone can just be a talmid chacham. Everyone can if he wants, if he has the right vessels, perhaps he needs it.
Speaker 2: And even if everyone would go take the crown of Torah, there would still be a crown of Torah. The one who is the greatest talmid chacham would wear the crown of Torah. It wouldn’t be… it’s the chosen one, the very great one is the crown of Torah.
Speaker 1: I would say, if you ask what would be if everyone… It may be that there were generations where the simple masses were like the great talmid chacham of a certain generation, but in that generation there were still also the yechidim who wore the crown of Torah.
I don’t think it’s relative. A crown of Torah doesn’t mean who is the greatest talmid chacham. Crown of Torah is a different kind of life. There is one who gives over his entire life for Torah. This, if there is a generation where everyone stood, there is no such possibility, it’s not reality that everyone should do it.
Speaker 2: What you’re saying that there are certain places today where the Rambam says that everyone has a trade…
Speaker 1: Okay, when Mashiach (Messiah) comes, as it says at the end of Laws of Kings, truly, one will be able to be free for wisdom. But meanwhile, the reality is not like this. If we’ll see later, if one says “I want to judge like this, and another will support me,” that also doesn’t mean, because that is still “if his Torah.”
And also, by the way, even if you take an entire city and an entire community and you say they are all sitting in kollel (full-time Torah study), it still doesn’t mean that all are ready for the dangers at the splitting of the Red Sea of Torah. It just becomes a custom, a custom of the society, and here we’re talking about something very difficult.
Halacha 2-4: Keter Torah is Greater Than the Other Crowns
Shema Tomar – The Proof from “Through Me Kings Reign”
Speaker 1: Yes, the Rambam says further, “‘Lest you say,’” ah, it’s a midrash that he brings? This is all still the continuation of a… not from the same Mishnah, from another source in Yoma.
Speaker 2: Yes, “lest you say,” a person might have thought that the great crowns were given to David, to Aharon, and a smaller crown was left, “that the crown of priesthood and the crown of kingship are greater than the crown of Torah.”
Speaker 1: Which is not true, a proof of this is clearly stated in the verse, “‘Through me kings reign,’” with the crown of Torah, the verses there speak about the greatness of Torah. “‘Through me kings reign,’” with the crown of Torah is the crown with which kings rule, and with which princes, important people, “‘decree righteousness,’” make laws of righteousness. “‘Through me princes rule,’” yes, princes, the… rule with the crown of Torah. It says that the crown of Torah is the very greatest crown.
Speaker 2: “And moreover,” you learn this from here. Because from where do the laws of the king come? From a wise person who taught him that one must make the correct laws, from learning the Torah. It’s not just even a midrash that I say, “through me kings reign,” the thing that he says that a king must have an advisor, he must have someone who says… “I have counsel and sound wisdom.”
Speaker 1: Yes, yes. Yes. “And moreover,” you learn from here that the crown of Torah is greater than the crown of priesthood and the crown of kingship, it’s greater than the crown of priesthood and kingship.
A Mamzer Talmid Chacham Takes Precedence Over a Kohen Gadol Am Ha’aretz
Speaker 1: This is not even just, aside from what we’re talking about simply regarding a king, we say that a king needs an advisor, he needs laws from the sages. One might say, what does it mean, a Kohen Gadol (High Priest) has more holiness, it’s written in the Torah? On this he brings an even more radical thing that he will bring from the Sages, yes? “The Sages said: A mamzer (illegitimate child) who is a talmid chacham takes precedence over a Kohen Gadol who is an am ha’aretz (ignoramus).”
Speaker 2: What are they talking about there? Regarding the matter of precedence in giving charity to? What is he talking about? Precedence, in what kind of matter is he talking? Regarding honor, honoring?
Speaker 1: No, the Rambam brings it here regarding… it’s important, but what should we simply halacha… It’s a Mishnah in Horayot, it talks about… it talks about… it talks about saving.
A Mamzer Talmid Chacham Takes Precedence Over a Kohen Gadol Am Ha’aretz (Continued)
Rather what, you learn from here, the crown of Torah is greater than the crown of priesthood and kingship, it’s greater than the crown of priesthood and kingship. Here it’s not even just, aside from what we’re talking about simply regarding a king, we say that a king needs an advisor, he needs the laws from the sages.
One might say, what does it mean, a Kohen Gadol has more holiness, he’s written in the Torah? On this, here comes an even much more radical thing that he will bring from the Sages. The Sages said, a mamzer who is a talmid chacham takes precedence over a Kohen Gadol who is an am ha’aretz. What are they talking about there, regarding precedence in giving charity to? What is he talking about? Precedence in what manner? Regarding saving. Not regarding honor, honoring? No, no, the Rambam brings it here regarding that it’s important, but the Mishnah in Horayot says, it talks about saving, who takes precedence for saving. Precedence is a real halacha, precedence is a priority in pikuach nefesh (saving a life), that’s what I think Horayot talks about. “‘A man takes precedence over a woman for saving life and returning a lost object etc.’” This talks about saving life, saving from trouble, if one can only save one person from the… God forbid there shouldn’t be such things, but if such a great trouble occurs, one can only save one, one should save the mamzer talmid chacham rather than the Kohen Gadol am ha’aretz. Even though as it says earlier in the Mishnah, a Jew and a mamzer – one saves the Jew not the mamzer, but if the mamzer is a talmid chacham, he takes precedence.
So a mamzer, even though he is a mamzer, he has the most shameful thing, I mean to say family-wise, but he grew up as a talmid chacham, he merited the crown of Torah, he wears a greater crown than the crown of the kohen. The kohen has the crown of priesthood, but the crown of Torah is greater. So a mamzer talmid chacham is more important than an am ha’aretz who comes from a very great family and he became the Kohen Gadol. As it says “‘She is more precious than pearls,’” the Sages expounded – the simple meaning is that the Torah is more precious than pearls, than beautiful stones. But the Sages say, “‘more precious than pearls’ – do not read ‘than pearls’ but rather ‘than the innermost chamber,’” that pearls should be a double language, like a substance, face to face, pearls, that Torah is more important than entering the innermost chamber, than the Kohen Gadol who can enter into the special thing. This is already a very sharp thing, not only that the kings, the secular power, has power, he can make wars and everything, the Torah is more important, even the Kohen Gadol who performs the service on Yom Kippur and everyone knows what a great level that is, the innermost chamber, he performs, he atones for all Jews, a mamzer somewhere who can learn stands higher than him, and even the halacha says that one gives him precedence regarding other matters.
I point out that it’s very beautiful, they say the innermost chamber as the parable, because the Torah lies by the Ark, yes? The Kohen Gadol goes in once a year, but the Torah lies there the whole year. There is a dispute whether it was in the Ark, it was next to the Ark, but the Ark lies there. But by the way, one sees that there is an interesting thing also, that a mamzer can become a talmid chacham. As we see later, every Jew can become a talmid chacham. Oh, he’s a mamzer, he comes unfortunately from the weakest place, but it’s a choice, a person can, if he will put in the effort, he can become a talmid chacham and he is the most important.
But here the main point, the main intention is to say the great novelty, that both there is a crown of Torah, both it’s available to all, and both, I can even say, if it’s available to all, the simple reason why is it available to all? Because no one wants it, because it’s weak? No, it’s such a thing, as you say, it’s truly “and you shall choose,” and perhaps truly because of this, I don’t know, because it’s a person’s own power? I don’t know, but it’s such a thing that is greater than the other crowns.
This contains an element of democracy, so that you shouldn’t have complaints that a few families… That was indeed Korach’s complaint, that a few families grabbed everything. But the greatest thing still remained open even for a mamzer.
But one must distinguish, it’s not simply that everyone can, not democracy that everyone can. One must truly… Yes, but it depends on a person’s actions, you could say.
The Rambam says further…
I mean to say, one can look at it as a stringency. That is, kehunah (priesthood) can be acquired through inheritance, and Torah cannot be acquired through inheritance. Even if your father was the greatest talmid chacham (Torah scholar), it doesn’t mean you will be. I must myself, anyway, be moser (transmit) it in the Torah. It looks like a leniency, but it’s also a stringency.
Yes, but it’s fair, just as it’s entirely dependent on effort.
Halacha 2: Talmud Torah Outweighs All the Mitzvos
Yes. The Rambam says further. Now we’re going to speak further. So first we spoke socially, how the keter Torah (crown of Torah) is the greatest crown. Now he’s going to speak to us about the stringency of Torah relative to other mitzvos. So it’s a very good continuation of this. I’m simply trying to bring out, because we spoke before the shiur that you see that he has a collection of maamarei Chazal b’maalas haTorah (statements of the Sages about the virtue of Torah). I’m trying to show that the Rambam wants to build here a progression, an order of how he brings out the virtue of the level of talmidei chachamim.
Until now we spoke about the social, the keter Torah. Now he can say that even relative to other mitzvos, Talmud Torah has a virtue, it’s higher, it’s halachos, and it’s higher than other mitzvos.
Yes. “There is no mitzvah among all the mitzvos that is equivalent to Talmud Torah, rather Talmud Torah is equivalent to all the mitzvos.” Now, the Rambam already brought earlier somewhat similar things, he said talmud kodem l’maaseh (study precedes action), and ein lecha talmud mevi lidei maaseh (there is nothing like study that leads to action). He already said that earlier too. But here he brings that it’s shakul keneged (equivalent to), not just that it’s kodem l’maaseh. There it was like a din (law) of precedence. Here he says that it’s more important, keneged kol hamitzvos (equivalent to all the mitzvos), “because the study leads to action, therefore the study precedes action in every place.”
In the first chapter the Rambam gave the reasoning and the reason, because talmud brings to all actions. But here he doesn’t say that. Here he says that it’s shakul keneged actions even if it doesn’t bring to the actions. It’s the Torah itself, it overrides the actions.
Practically: If One Has Before Him Performing a Mitzvah and Talmud Torah
We’ll work out the halacha. It comes out practically for halacha, “If one has before him performing a mitzvah and Talmud Torah,” he has two options, either to be engaged in a mitzvah, I don’t know, going to collect money for Jews, or learning Torah. “If it’s possible for the mitzvah to be done by others, he should not interrupt his learning,” he shouldn’t interrupt his learning, because talmud is more important. “And if not,” if the mitzvah cannot be done by another, yes, he should do the mitzvah. Yes, he should do the mitzvah, and he should return to learning. Simply, that even Talmud Torah is something you can quickly make up. No, you can’t quickly make up. That’s what I’m saying, in the case of yetzias Mitzrayim (the Exodus from Egypt), when it’s not possible for it to be done by others, simply, you’re not nullifying the mitzvah of Talmud Torah, but for the time that you’re engaged in the other thing, and you return to learning. But still the… No, what’s the novelty here? You would have said, as you say, one can’t, the minute one goes away, every time that you could learn you’ll never get back. It’s not possible, Torah isn’t something where you’ll say, I’ll make a nice review.
Discussion: Why Must One Do the Mitzvah If Talmud Torah Is So Important?
Does the Rema mean here for example also for example tefillah (prayer), like those who learn Torah and are exempt from tefillah according to all opinions? But certainly. The general halacha, the details of tefillah one must learn, whether it’s tenus menusah (forced circumstances) etc. etc. But and why then if it’s impossible for the mitzvah to be done by others should it also be overridden? Why must one then do the mitzvah at all and return to his learning, if Torah is so important? Because mitzvos need to be done in the world. Ah. That’s what we said, talmud gadol mi’maaseh (study is greater than action) – what the simple meaning is, one should do talmud and one should override all actions. That doesn’t work. No, but I understand, what helps such a second situation simply, but in action also lies upon you the obligation? No, no, mitzvos… Okay, let’s try to make it clearer. Mitzvos here means in a general sense. Mitzvos means things that need to be done in the world. When we speak of Torah and mitzvos, according to what we understand at the beginning of this chapter, that there are two types of people. There are people who are engaged in mitzvos, it’s like a kohen gadol (high priest), he does a great mitzvah. And then there are people who are engaged in Torah. It’s not a mitzvah upon you. Not tefillah, as you say, perhaps tefillah one must think about. But here we’re speaking of a mitzvah, a chesed (kindness). One must do halvayas hameis (accompanying the dead). The deceased must be buried. So if another can do it, you’re doing a more important mitzvah, you’re learning Torah. But if another can do it, the thing that happened… Not if the word is a more important mitzvah. You’re doing a more important thing. If it’s still a mitzvah then it’s even greater. Talmud Torah is on a different level from mitzvos. You have here a mitzvah of Talmud Torah and you’re learning the halachos of Talmud Torah. But Talmud Torah is greater than that. So if you can learn Torah, another will do the mitzvah. If there truly isn’t another, then you must do the mitzvah. Certainly, Torah is made so that one should do mitzvos. But what’s this different from the usual rule of osek b’mitzvah patur min hamitzvah (one engaged in a mitzvah is exempt from another mitzvah)? From every mitzvah? Yes, generally osek b’mitzvah patur min hamitzvah. What is this? Hmm. Also a matter. So one is already doing a mitzvah, but it could be that Torah wouldn’t have that level, that rule. I think, you know, you’re asking a good question. Ah, the Rambam himself, he brings that the Rambam himself, it’s not clear – he already learned in Rambam last week. He said that can one apply the language “osek b’mitzvah patur min hamitzvah”? Not clear. It could be, here one could have thought, one can think that Talmud Torah doesn’t have “osek b’mitzvah patur min hamitzvah.” Why not? Because it’s something one does a whole life. “Osek b’mitzvah patur min hamitzvah” is simply, now I’m in the middle of doing the mitzvah, why should I leave one for the second? But limud haTorah (Torah study) is a type of mitzvah that a person could with this wait out all other mitzvos, because he learns always his whole life so as not to do any of all the other mitzvos.
Right, so one could have thought. But he brings yes that the Rambam brings the language “osek b’mitzvah patur min hamitzvah” on Talmud Torah. Perhaps there it doesn’t mean so exactly, I don’t know. But here apparently it comes, he brings here the halacha, practically, that if one does a mitzvah. It’s very interesting, because perhaps I want to tell you, I think that this is the point of the whole thing, right? Because what does perhaps “mitzvah al yedei acheirim” (mitzvah through others) mean? If someone is specifically a gabbai tzedakah (charity collector), yes, there isn’t another who can be the gabbai tzedakah, because he, that’s your job, there isn’t another who can do this. But there’s a broader question, should I be told to become a gabbai tzedakah? There’s like a division of jobs in Klal Yisrael (the Jewish people). There’s one who is the talmid chacham and he’s mostly engaged in Torah, while the other is the askan (communal activist). It could be that the halacha that a talmid gadol (great scholar) is also a halacha that if someone can be the keter shel Torah (crown of Torah), he shouldn’t worry that he must be the gabbai tzedakah, let another be the gabbai tzedakah. If he happens to be instead of a gabbai tzedakah, he’ll have to become the gabbai tzedakah, if there isn’t another who can do it.
But do you understand what I’m saying? It could be that if one grasps that Talmud Torah is a choice of what kind of life you have, it’s not just a question of the minute-by-minute going to the funeral. Then one can already understand that the talmid gadol can say a greater thing, that one shouldn’t worry if he’s only engaged in Torah. He won’t become an askan, therefore won’t be by him the din of “i efshar la’asosah al yedei acheirim” (impossible to do through others), because it’s not relevant to him. On the other hand, apparently for example like we learned that the beinoni (intermediate person)…
Halacha 1 (Continuation): Engaged in Torah and Exempt from Mitzvos – The Contradiction
Speaker 1:
Then one can already understand that the talmid gadol can say a greater thing, that one shouldn’t worry, if he’s only engaged in Torah, he won’t become an askan, he won’t have by him the din of i efshar la’asos al yedei acheirim, because it’s not relevant to him.
On the other hand, apparently, for example like we learned that the beinoni is engaged in the mitzvah of pidyon shevuyim (redeeming captives), he’s exempt from sukkah. Nu. Torah exempted him specifically from the mitzvah. But on the other hand, Torah has a weaker thing regarding mitzvos, that Torah is always seen as a preparation for mitzvos. You go learn and one reminds what is a mitzvah, Torah is al menas la’asos (in order to do), Torah must be al menas la’asos, as we learned earlier, talmud mevi lidei maaseh (study leads to action). If he doesn’t have in mind any mitzvos, then won’t happen the talmud mevi lidei maaseh. I don’t know, I know the whole thing is a problem, I know, but what you’re asking is a question.
I want to say this, that a person can say, I’m a gabbai tzedakah, therefore I’ll do mitzvos of tzedakah. Eh, there’s also a mitzvah of bo’u nis’asek bah (come let us engage in it), but I mean my job is to do tzedakah. Would I have known that a person can say my job is to learn Torah, and he’s already exempt from mitzvos? Because Torah is also a part of preparation for mitzvos, because talmud mevi lidei maaseh.
Speaker 2:
Ah, wait, you mean to say that an osek b’Torah (one engaged in Torah) isn’t exempt from sitting in the sukkah? It’s only there’s osek b’mitzvah, it’s apparently simple, right?
Speaker 1:
Yes. But perhaps yes? Perhaps yes, who says not? Perhaps it’s simply not usually any practical difference, because one can learn in the sukkah. It’s only a question when there’s a contradiction. Perhaps if he’s osek b’mitzvah there’s a contradiction, perhaps he is yes exempt. Perhaps the Minchas Chinuch. I mean, it’s funny actually that he should be exempt, he doesn’t make a sukkah because he sits and learns. No, it’s weird. It would sound like Torah is weaker than mitzvos.
There is, what do I see? That the Yerushalmi asks on this, they say that a person is exempt from… Ah, the Yerushalmi asks the question, they say that… they have al menas la’asos, they say… No, what is… Why is tefillah different then actually? Not clear. One must understand better.
There’s a bit of a contradiction. I’m saying, what are there the two levels? There’s always a question, I’m now in the middle of learning, should I go to the funeral? And then there’s a second question, should I be a person who is engaged in Torah and he avoids… And then, the chacham (wise person), a talmid chacham builds a sukkah, he has a non-Jew who makes the sukkah. When he sets this up when he merits the kesera shel Torah (crown of Torah), he needs the kesera shel Torah itself. He must already calculate, it could be that this itself means mitzvah overes (a passing mitzvah). Mitzvah overes means the mitzvah that we know. Everyone knows that on Purim there’s a mitzvah to fulfill mishloach manos u’matanos la’evyonim (sending portions and gifts to the poor). If the talmid chacham ignored it, it’s simple that he’s not lomed al menas la’asos (learning in order to do). So a mitzvah overes means this type of thing, a mitzvah that now is the time of the mitzvah. And that’s the thing you’re saying, that which there’s a mitzvah overes. And they want that the talmid chacham should also live in an environment of mitzvos. Here the word mitzvah overes wasn’t written, but here was written the word but perhaps histaklus mi’darchei hachaim (withdrawal from the ways of life). It’s probably still speaking of such things, like gemilus chasadim (acts of kindness) and the like which is relevant to such a type of law.
Okay, let’s go… So, so, let’s summarize this. There’s a bit of confusion, and it could be that it’s a true confusion too, not a halacha l’maaseh (practical law). But here apparently came to bring out the virtue of Torah, even over other mitzvos. Okay, perhaps we’ll be more involved in this sugya (topic) and return to it, perhaps we’ll make some shiur on the matters.
Halacha 2: The Beginning of a Person’s Judgment – Talmud Precedes Action
Speaker 1:
The Rambam says further: “The beginning of a person’s judgment, he’s only judged on the study.” When one judges a person, we mean here din v’cheshbon ba’shamayim (judgment and accounting in Heaven)? Yes, that’s a Gemara. When one judges a person, the beginning, with what does one begin? One begins with learning, “and afterwards on his other deeds.” So it says in Kiddushin, “Just as study precedes action, so his judgment precedes action.” Literally the language of the Gemara is the Rambam’s connection. “Therefore the Sages said, a person should always engage in Torah even shelo lishmah (not for its own sake), because from shelo lishmah comes lishmah (for its own sake).” Because the beginning of a person’s judgment…
Discussion: How Is Connected the Beginning of Judgment with Shelo Lishmah?
Speaker 1:
How did you connect the two things? How are they connected? What’s the wild connection? This isn’t a matter. Because one begins with Torah, Torah is so important, that one should do it even shelo lishmah. Even regarding mitzvos, a mitzvah shelo lishmah isn’t good, it must be with intention lishmah.
Speaker 2:
No, there’s an intention in mitzvos too, or shelo lishmah.
Speaker 1:
Perhaps the Rambam means, that since the beginning of judgment, perhaps, I think a meaning, shelo lishmah… He notes that the Rambam was lengthy on this very strongly in his Sefer Teshuvah, after the introduction to Perek Chelek, what is the meaning of shelo lishmah. Everyone remembers it, whoever doesn’t know, review another time. But here it doesn’t say what shelo lishmah means. It could be that the word is something else. The word is since why the beginning of a person’s judgment? Because that’s the first thing, first one must learn, then there’s criteria. It’s the same thing, first one must learn. If you don’t learn, nothing begins. Then one will ask a question, is it lishmah? Is it not lishmah? Is it for the sake of doing mitzvos? Is it not? So that’s the education. As the Rambam learns, that one makes children learn shelo lishmah, so they should come to lishmah. For the same reason why the beginning of judgment is talmud kodem l’maaseh, also, one can’t wait for the lishmah, because one won’t arrive. Something like that.
Apparently here he’s also not speaking of the keter Torah. Keter Torah certainly can’t be shelo lishmah. But the Rambam says it so in passing apparently, because he says that the beginning of a person’s judgment. Not clear, that’s what I’m saying, I don’t know.
Okay, until here are the introductions. Now we’re going to come to what one will do. If so, one sees that the Torah is so good, what should he do? Yes? Yes.
Speaker 2:
But no, the Rambam says that lishmah means to know halachos?
Speaker 1:
No, to know how to conduct oneself.
Speaker 2:
Who told you that the Rambam says so? What’s the shitah (approach) of Rambam shelo lishmah in Perush HaMishnayos?
Speaker 1:
Okay, it shouldn’t be confused.
Speaker 2:
Lishmah for the sake of Torah?
Speaker 1:
No, no, we’re not going to go into it now. Lishmah means, since ahavas Hashem devekus Hashem (love of God, cleaving to God) etc., which is complicated.
Speaker 2:
Ah, for the sake of Heaven, for the Almighty.
Speaker 1:
Last year we came in Hilchos Teshuvah, and after a few shiurim the Rambam will say a definition for shelo lishmah. I think that then is the time. I think so, one can put it in here since the beginning of a person’s judgment, but I don’t really see according to the Rambam’s learning of this.
According to the simple meaning, lishmah means for the sake of knowing Torah. I think the Gra learns so, or the other. Lishmah means to know halachos, to know the halachos of Torah. You could say so, that since first one asks him about talmud, and then about actions, therefore first he must learn, because one begins with talmud. But then it’s already lishmah according to the first simple meaning, not shelo lishmah. Something is missing here, something is missing an explanation. I think that my explanation perhaps that’s the word. It’s a bit removed the whole progression of the chapter. But the simple interpretation can mean like that since it will be the first question, even if you shouldn’t remain with your tongue hanging out. One will ask you a thousand mitzvos, yes? Certain mitzvos are a bit better, a bit weaker, but at least, one begins the test. Yes, one says to the boy, he’s going to teach him the alef-beis. First the alef-beis you should know a bit, yes? You shouldn’t remain with your tongue hanging out with the first question. Okay.
Halacha 2 (Continuation): One Whose Heart Inspired Him – The Path to Keter Torah
English Translation
Speaker 1:
The halacha continues, says the Rambam, “One whose heart moves him to fulfill this mitzvah properly”, here he says very clearly “properly”, “and to be crowned with the crown of Torah”, there are levels of Torah that are not yet the peak. As we learned earlier, the basic talmud Torah is that a person should divide his day into three, a third of the day he should learn. But if someone wants to fulfill it properly, which will bring him the crown of Torah, “he should not turn his mind to other things”, he should not be distracted from learning for other things, “nor should he set his heart to acquire Torah together with wealth and honor”, it shouldn’t occur to him that he can also acquire Torah with wealth and honor together. He’ll merit all worlds, he’ll have Torah and also honor and wealth. It doesn’t work that way.
“Such is the way of Torah”, the way of Torah is that one must cast aside all other interests, and one must learn Torah in such a way that even when you have only “bread with salt you shall eat”. If a person should say, “Let me do this, I’ll take care of two things today: one, I should have a rich supper, and that I should also be able to learn.” Obviously you won’t be able to give your entire interest of the day to Torah, so the eating will be a much lesser interest. Even if you have only bread with salt, you should still continue learning. And even if you must sleep on the ground, “on the ground you shall sleep”. Even if you must live a life of suffering, it will be a life of suffering, but still in your Torah you shall toil. Only this way can one merit the crown of Torah, because this is what is called that one cannot be distracted by other things. If a person has in mind “I want to also live a comfortable life and also learn Torah”, he hasn’t been able to give his entire head and mind to Torah.
Halacha 2 (Continued): You Are Not Obligated to Complete the Work – Reward According to Effort
Speaker 1:
The Rambam continues, he brings the Mishna, he says, learning Torah is great work, becoming an acquirer of all the Torah is tremendous work. “You are not obligated to complete the work”. When one begins learning, one shouldn’t think about finishing, because that can bring despair. Yes, because a person compares how much he already knows against how much he still needs to know, can bring terrible despair to an am ha’aretz. Your job is not to finish, your job is to do the work each day. Yes? And the Rambam says here basically mussar and guidance, yes? Again, “but neither are you free to desist from it”. You are not free, you don’t have the freedom, you are not free to be idle from Torah. This is an obligation, because you must learn now. “But if you have learned much Torah, you receive much reward”. If you have learned very much Torah, you have increased Torah, you have more reward. “And the reward is according to the effort”. The reward one receives, or as the expression goes “according to the effort is the reward”. The reward you receive is according to how much you have exerted yourself with effort on Torah.
This entire piece is seemingly a continuation of one thing. That is, someone wants to fulfill the mitzvah. People have ideas: first of all, first I need to have money. Second, I need to make sure that I will actually succeed in learning. Third, what is the goal? The Rambam says: No! The way to begin is to have dedication. You sit down to learn whether it succeeds or it doesn’t succeed, whether you will have food to eat or you won’t have food to eat. You should know that the reward is received for this, for the dedication, for this he means “according to the effort”. Because the Rambam changed the language slightly from “according to the effort is the reward”, we will need to answer this. You will have… You can’t make calculations. If you make calculations, you don’t get anywhere. The first thing is, you put yourself into it.
Seemingly what he means to say is this: If there were, let’s say, there were some way that a person could receive the crown of priesthood, one would say, if you will receive the crown of priesthood, all the work was worthwhile, and if not, all those years were wasted. But the crown of Torah doesn’t work that way, it’s not either yes or no, rather it’s all relative. One merited the entire crown, and one merited that he learned many years, and he didn’t receive all the reward. No, this is what the Rambam wants to say here, that even if you won’t be able to finish, even if you won’t be able to, but you received for your Torah and for your reward. The effort was still worthwhile. In the end you didn’t merit, you didn’t become truly a great talmid chacham, but you became somewhat of a talmid chacham.
Halacha 2 (Continued): “Make Your Torah Fixed and Your Work Temporary” – The Price of Dedication
Speaker 1:
You exerted yourself on Torah, you received… It was still worthwhile for the effort, or you are at least somewhat of a talmid chacham. No, this is what he says here, but this is what divides the Jews, one must divide the Jews.
I look at it the whole time from this perspective, that the Rambam wants to portray here how extreme, how strong the dedication must be. All these things are to remove things that a person thought that my commitment to Torah is conditional, if it succeeded, if there’s money and so forth. So he continues to go with such things in the next sections of laws.
Before this I feel that the Rambam comes here to strengthen one who was not successful. But certainly one must strengthen, the Rambam himself wrote a letter, you know such a beautiful letter, if we’re talking about encouragement, such a beautiful letter the Rambam wrote to someone named R’ Jabar? Something like that, a ba’al teshuva or a convert, I don’t think, someone tremendously… not R’ Ovadia, no. There was someone R’ Jabar I think? A Jew, a simple Jew, sat down to learn Rambam, he wanted to learn tremendously. He heard that there is a book Rambam, Mishneh Torah, a simple book that one can learn, so he sat down to learn. And people made fun of him, said that the Rambam doesn’t learn Rambam, he learns Gemara, that time is coming, he has Tosafot, he understands everything. The Rambam wrote him a very beautiful letter to strengthen him, saying that every Jew who learns is a mitzvah, he should strengthen himself, he should fight. That person wanted to answer for the Rambam also in the dispute, to fight back, the Rambam wrote him a letter that he shouldn’t fight for him, the Rambam says “don’t fight, you sit and learn”.
But here I think the Rambam comes to bring out that the time and season of idleness and nullification is more I think the point here. He stands and says that it’s simple he says, you want Torah? Don’t make any calculations! You must commit yourself to the entire Torah, to the entire life.
Discussion: Crown of Torah – Ability or Effort?
Speaker 2:
According to the Rambam, someone who has toiled his entire life, and let’s say he has no talents, will it be said that he acquired the crown of Torah? Is the crown of Torah already the crown of the effort of Torah, of learning constantly.
Speaker 1:
No, what he cannot, he cannot. We’re not talking now about what he cannot, now we’re talking about what he can. There is such a thing, reward according to effort. But the guidance here, this is guidance for someone who wants… Most people don’t fulfill the mitzvah properly, I’m very emphasizing this language. Most people don’t fulfill the mitzvah properly. There are mitzvot that one fulfills, a very ba’al habayit-ish Jew. Everything is the part that you say, is for that person. If you want to do it properly, and all these excuses, even encouragement is also still an excuse. Stand, no, you’re going to learn the entire Torah, and even at the price of whatever it costs, without any excuses. If you didn’t succeed, one must strengthen you then. But one must yes, it seems that if someone… two people came to the crown of Torah, one did it with more effort, the one who did it with more effort is more important.
Speaker 2:
No, the Rambam doesn’t hold that way.
Speaker 1:
He only means to say that this is the reward according to effort, the one who is afraid of the problems, so what does one do? I know, I know, I receive reward for it. The Rambam doesn’t come… Let me say very clearly, the Rambam, crown of Torah means someone who can actually learn, not someone who struggles. Struggling is a nice thing, but the Rambam doesn’t say about him. That person goes back to the previous chapters, he should learn as much as he can. Here we’re talking about someone who doesn’t accept the excuses. The Rambam says that there is an obligation of effort, not an excuse.
According to halacha, someone who is obligated to live in suffering, is not obligated. According to halacha he is obligated after he has livelihood. Even if you remember, in chapter 1 we learned, that we’re going to divide the time. Even if you remember there, we thought there, I questioned and laughed at him, I don’t hold of a life of suffering. A person may live comfortably, not poorly, perhaps it’s even a mitzvah, to give charity and so forth. Here we’re talking about a different level, about a different level that he doesn’t do that, and then it’s a different thing.
Okay, enough talking about this. Let’s continue.
“If This Thought Arises in Your Heart” – The Rambam’s Warning
Speaker 1:
It is written in the Torah, “be wholehearted”, a person should think this way, “until they call him a fool and cruel”, cruel. Afterward, until means until inclusive. First let’s go work a bit. And make money, just as the Rambam said earlier that first one must be settled and established, and afterward. Here it goes completely opposite to what he himself said.
Speaker 2:
No, why is it opposite?
Speaker 1:
He tells you that you’re going to catch this person? First one must learn Torah, yes. But first we’ll make money, and afterward we’ll go learn. Or, or, a check in my account, we’ll go acquire what I need, buy what I need, and afterward we’ll open a tractate, and afterward we’ll become available from my busy businesses, and then sit down to learn.
What is the main point? Says the Rambam, “If this thought arises in your heart”, if you will think this way, “you will never merit the crown of Torah”, you will never merit the crown of Torah. You will always have other excuses, the businesses will always become new businesses. That’s how it works, people who are busy will always be busy, and will always have other excuses.
Rather, make your Torah fixed and your work temporary. Learn most of the time, and you will find a bit of time to be busy with the important things you need to do. “And do not say”, he brings the language of the Mishna, “And do not say when I am free I will study, for perhaps you will not become free”, you will never become free for Torah.
Dedication Means Paying the Price
Speaker 1:
Further, more sources. One can hear the thought of this person. The Rambam says here like this, the person thinks that learning Torah takes such a great level of dedication, I’ll say now not to learn, and afterward when I will take care of all other things, then I will sit down to learn. Says the Rambam, no. What you say that Torah must take your entire mind, must already begin. Eh, you need to take care of other things? You will forgo that. That’s not dedication. This one thought that says that now until first I will finish opening and afterward I will dedicate myself, you have no dedication in short. Because dedication means that you are forgoing something for it. You say, when I will have all the time, I will be dedicated. In short, you’re not doing anything for it, you’re not committed.
Speaker 2:
As you say, perhaps there can be a slightly different interpretation, that he goes here against the person who wants to be perfect. The person says like this, I know that if I will still need to take care of something, I won’t be able to learn a whole day truly with one hundred percent focus. Says the Rambam, learn with ninety percent focus, but learn now, not that you will go learn a year from now.
Speaker 1:
That’s already further my encouragement approach. And he says it, you will have a bit of time, but the next choice is that you won’t learn anything, and afterward you’ll have a whole day and a whole night to learn. He says, no, no, no, learn now most hours of the day.
I am much more in this idea. That here stands the price, not encouragement. Here stands how much it costs.
Who is Exempt? – The Rambam Speaks to One Who Wants
Speaker 1:
Who is exempt? Everyone is exempt. No one is obligated to pursue. The Rambam doesn’t say that anyone is obligated in any time-bound positive commandment. One must be engaged with dedication of the heart. The entire halacha is for whoever wants. You don’t need encouragement. You don’t want, make a living life, be a servant of Hashem. But you say, it still fits with what he said that one must be distracted from everything. About this, when the person thinks, “I’m not yet ready to be distracted from everything,” says the Rambam, “push yourself, be as distracted as you can.”
Speaker 2:
No, no, I don’t say that.
Speaker 1:
I say the answer is that being distracted means paying for it. It doesn’t mean, “I sit in tranquility.” You’re not paying anything for that. It must cost. It’s simple that it must. If theoretically I’m satisfied, I don’t need any mitzvot to cost. But the dedication means, in this world usually it must be that it will cost. Someone who is not satisfied to pay for it, is certainly that… Usually, here it says forever, forever can perhaps be that he has an elevation of his times, it doesn’t mean that. It means like this usually, in this world it works this way. Whoever doesn’t hold by paying now the price that it costs now, won’t pay tomorrow the price that it costs tomorrow. It’s a different price. He will be in tranquility, he will have other pleasures that he wants to do, if he wants for the sake of when you become free.
Very good.
Halacha 9: “It is Not in Heaven Nor Beyond the Sea”
The Rambam’s Exposition
Speaker 1:
The Rambam continues, “Thus said the Torah, ‘It is not in heaven nor beyond the sea’”. One way the Rambam already learned it regarding that one cannot say any prophecies and signs on Torah. But here the Rambam says the simple meaning, he speaks of the importance of Torah. The importance is the cost, the price.
“It is not in heaven”, it is not found among the arrogant. The Torah is not found among the haughty, those who hold themselves as high as the heavens. Interesting language. But arrogance he means here arrogance as usual, or here we’re talking about a person who also wants to support worldly life, a person who has a… Okay.
“Nor is it beyond the sea”, the Torah is not found among those who are busy also with making a living and traveling for business. He is a traveler to traveler, for example. Because livelihood means that someone travels from afar, it’s a great nullification of Torah, or a traveler whose entire life is taken away.
“The Sages said, not everyone who increases in commerce becomes wise”. Not the one who does commerce will become wise in Torah, will become clever. Sometimes it happens, it’s a great wonder what work can do. And they commanded and said, therefore the Sages said again, be little in business, do little business, not very overwhelmed, rather do perhaps a small livelihood, and engage in Torah.
Halacha 10: Words of Torah Are Compared to Water – Humility and Torah
The Parable of Water
Speaker 1:
The Rambam continues, Words of Torah are compared to water, to water, the parable is water, as it says “Ho, everyone who thirsts, come to the water”, stands for Torah, whoever is thirsty should go to water to Torah. Why not? Learn like this, Just as water does not gather in a sloping place, a puddle of water doesn’t form on a sloping mountain, but at the bottom of the mountain, rather it flows down from it, it pours down from the hills, and gathers in a low place, and it collects together in the flat place, in the place where it can take the water, the lowest place one means to say here, right?
So, he says, so words of Torah are not found among the arrogant, it’s not found among the people who are on the mountain, people who are haughty, nor in the heart of any proud-hearted person, it’s not found in the heart of the arrogant, of the person who has a high proud heart, but rather in the humble, but by a person who is lowly, and lowly of spirit, a person who is humble.
Why Specifically Humility? – The Rambam’s Explanation
Speaker 1:
Ah, now the Rambam gives a very good explanation, what comes in specifically lowly of spirit to Torah? Now he says, why a humble person, only a humble person? Because someone who is arrogant won’t submit himself to other sages, someone who is rolling in the dust at the feet of the sages, and removes the desires and pleasures of the time from his heart.
I think that gasut haruach (arrogance) perhaps means opinions, someone who lives a better life, a person who has a better life. And anavah (humility) here means a person who can be mafkir (renounce) the taavot olam hazeh (worldly desires), mesir hataavot vetaanugei hazman milibo, ve’oseh melacha bechol yom me’at kedei chayav (removes desires and temporal pleasures from his heart, and does a little work each day for his livelihood), he works only a little for his livelihood, im lo yihiyeh lo ma yochal (if he doesn’t have what to eat), if he doesn’t have what to eat, if he doesn’t even need that, he learns the whole day, ush’ar yomo velailo oseik baTorah (and the rest of his day and night he engages in Torah).
Anavah and Parnassah – A Practical Understanding
Speaker 1:
There could perhaps be another understanding of how gaavah (pride) comes in, because it takes great anavah for a person to be working for twenty-five dollars an hour, I know he sells a little fruit at night to be able to live. He wants, if anything, that I should work.
Halacha 3 (continued): Gaavah and Anavah in the Context of Torah Learning
Speaker 1: But that requires the whole focus. Perhaps that’s how gaavah and anavah come in here.
Speaker 2: Yes, I think it’s connected, but the meaning there is “lechol yamav” (for all his days), he’s a poor worker, he works a little, but it doesn’t take away his head, he does his work and he goes right back to learning.
But what we see is that what’s clear here is that the middot (character traits) are gaavah, what he says “gasut haruach,” “govah lev” (haughtiness of heart), doesn’t mean that he considers himself great, not the subject. It’s an action, as I always say that gaavah means how one conducts oneself among people.
The one who is a gaavatan (arrogant person), he always goes around with his big car with everything, he’s not the one who sits by the chachamim (sages) “be’afar ragleihem” (in the dust of their feet). Perhaps here also comes the expression. Both things are not good. He won’t sit by the chacham, and he won’t work at a cheap job that doesn’t take away his focus from learning.
Right, I’m thinking perhaps about the expression “be’afar ragleihem,” you know, it comes to show that the chacham isn’t always, they haven’t swept there in the beit midrash (study hall), it’s a bit poor, and not such nice marble where one sits. One must be a bit machnia (humble) oneself to go where the greatest chacham is and where it’s appropriate to learn, and there one finds the Torah.
I think everything fits here very well, because this affects the person who is a baal gaavah (arrogant person), he won’t say chas veshalom (God forbid) he won’t learn. He says, “Now I really can’t focus properly on learning, because I need to make a lot of money. That one, that poor one works every day, he has to go away from learning. I, once I go make enough money, I’ll learn the whole day.”
Okay, the simple person, is such an anav (humble person) who says “I’m not a talmid chacham (Torah scholar), the rav is the talmid chacham, and we make ourselves machnia before him,” and “I’m not working a fancy parnassah (livelihood), I’ll do making a little money as much as it works out to learn,” he goes to the very great talmid chacham. Very good.
So it all came out that one is a young man, he doesn’t have any money, he doesn’t have anything, but he wants to be zocheh (merit) Torah, he can, and he should, in this way.
Now one goes to the division between Yissachar and Zevulun, because the poor person, after all he will become a Yissachar. The fine Jew who wasn’t machnia himself, he will become the Zevulun.
Halacha 4: “Kol hasam al libo she’ya’asok baTorah velo ya’aseh melacha veyitparnes min hatzedakah”
Speaker 2: And he says, so now one goes to the other side. Now you’ll think that this means one may be a kollel young man. One must learn further.
Yes, very important. The Rambam now goes, as is known that the olam (world) didn’t agree with the Rambam. But now the Rambam goes to the other side.
If he has such a thought by himself, when he learns, he gives up taanug hazman (temporal pleasure), he only sits learning, the person thinks that one can be a kollel young man, to lay himself upon other people. One must understand that sometimes there is an institution, that is called kollel, that’s a different din (law). The Rambam also knew the institution, which is called a yeshiva.
The Rambam very much didn’t like the Geonim. Kol hasam al libo she’ya’asok baTorah velo ya’aseh melacha (Whoever sets his heart to engage in Torah and not do work), someone who thinks, he makes such a plan, she’ya’asok baTorah velo ya’aseh melacha, he won’t do as the Rambam has now said that he should work a little to be able to support himself, rather he’ll learn completely, not do any melacha (work).
Eh, how will he have parnassah? Veyitparnes min hatzedakah (and be supported from charity), he wants to be supported from tzedakah (charity). Harei zeh chilel et Hashem (behold this one has desecrated God’s name), this is a long list of things that he does. Uvizeh et haTorah (and disgraced the Torah), he disgraces the Torah. It’s actually, because the Torah is no longer an honorable thing. Now, instead of giving tzedakah for a sick person, one will give money for people who learn Torah. It’s a disgrace to the Torah.
Vechivah me’or hadat (and extinguishes the light of religion), he extinguishes the light of dat (religion). Actually, I think it’s more than dat, because it’s also almost as if he… It becomes that the baalei Torah (Torah scholars) are those who demand.
The Rambam also knew the institution called a yeshiva. The Rambam very much didn’t like the Geonim.
The Rambam’s Critique of the Geonim
The Geonim demanded money, and were toveh befeh (demanded verbally). When a question came to the Geonim, one had to send money to receive the answer and the like. And the Rambam views this as kabbalat matanot (receiving gifts).
Everyone says that the talmidei chachamim are such exploitative people. They come with issurim (prohibitions), with halachot (laws) for the olam, and they ask for money too. It’s not just that he asks nebach (pitifully), that he asks for money, he even asks for money bekoach (forcefully), not just as nebach. And this is the kabbalat matanot, as one can see today also. It’s not a chiddush (novelty).
The olam views that the lomdim (learners), the Jews who they learn, they are such exploiters, they consider themselves iron, how does one say? Parasites, yes? They enjoy learning, and they still demand that one should support them for this too.
“Vegorem ra’ah le’atzmo venotel chayav min ha’olam haba”
Speaker 2: “Vegorem ra’ah le’atzmo” (and causes evil to himself) – he causes evil to himself, not just to the olam, perhaps to himself alone also.
Speaker 1: One must understand what’s bad for himself, he makes a good living.
Speaker 2: He probably means benefesh (in the soul), right? He destroys his own nefesh (soul) somehow.
Speaker 1: Perhaps gorem ra’ah le’atzmo venotel chayav min ha’olam haba is one thing?
Speaker 2: Ah, it’s the continuation. Venotel chayav… ah, according to the Rambam’s view, why?
Speaker 1: According to… It’s another thing. Perhaps in olam hazeh (this world) still, venotel chayav min ha’olam haba.
Speaker 2: Because he also becomes that he’s a nebach, and that’s also a bad middah (trait), he can become a baal middot ra’ot (person of bad traits).
The Bnei Yissachar wrote very sharply, I think in Agra Deperka, you remember, that a rebbe who is toveh befeh loses all his madregot (levels). He knew various great Jews who began to be toveh befeh, they asked the chassidim for money, and it was “venisruknu mikol vechol” (and they were emptied of everything), they became empty ice. This is a gorem ra’ah le’atzmo.
Yes, “vegorem ra’ah le’atzmo venotel chayav min ha’olam haba,” and he loses his chayav in olam haba, because he already receives his reward kehillah (community) in this world. That’s the thing, lefi she’asur lehanot midivrei Torah be’olam hazeh (because it’s forbidden to benefit from words of Torah in this world). One may not have hana’ah (benefit) from divrei Torah in olam hazeh.
Discussion: The Difference Between Here and the Previous Halacha
Speaker 1: This isn’t the regular halacha that we learned earlier that one may not ask for money for learning with Jews, from many aspects and because of aspects. This is another kind of way, not learning with others, but just so to get paid so they should be able to learn.
Speaker 2: Because here it’s much harsher than there. There he said that lechatchila (ideally) one shouldn’t do it, but if he has no choice, he swallows it down. This is even harsher.
Speaker 1: Only on Torah shebe’al peh (Oral Torah). Because there he said that the Torah shebe’al peh one gives a service, you charge him for learning with him. Here, you say, you charge me for learning with myself.
Speaker 2: Could be. Because also there the Rambam, it’s not the same thing, I know it has no connection, but there we spoke about teaching. The Rambam said that Torah shebichtav (Written Torah) one may, and Torah shebe’al peh he says one may not, he says that those who do it, it’s not that one may.
But apparently the osrim (those who forbid) who explain mean this, that the Torah is actually a great hana’ah, but not be’olam hazeh. One will receive spiritual reward, reward of olam haba. But he exchanges it for money, the understanding is, ah, by you the Torah is worth so much money, so he says, you can receive money, you won’t have any olam haba anymore.
Three Sources from Chazal
Speaker 2: Yes, and he brings three sources from the Chachamim on this. “Kol haneheneh midivrei Torah notel chayav min ha’olam.” (Whoever benefits from words of Torah takes his life from the world.) This is the understanding of how he said it, “notel chayav min olam haba.” The Rambam explained, and he brings the source for this from the statements of the Chachamim. Yes.
And further, “Ve’otzi’u vera’u amrei, lo ta’asem atarah lehitgadel bahem.” (And Otzi’u and Re’u said, don’t make them a crown to aggrandize yourself with them.) One shouldn’t make the Torah… It’s interesting, the Torah is a keter (crown), but one doesn’t make it for a keter lehitgadel (to aggrandize oneself). There is such a thing where he receives natural kavod (honor), because people should see the keter Torah and they should be machnia themselves. But he should manipulate that he should receive a keter Torah, demand from people kavod because he’s a talmid chacham, to be mitga’eh (boastful) with the Torah is an aveirah (sin), you shouldn’t do.
“Velo kardom lachpor bahem.” (And not an axe to dig with them.) He uses the Torah like an axe to dig with this. Instead of him actually taking an axe and digging and that should be his parnassah, he takes the Torah and that is his parnassah. Understand, this is a disgrace that the Torah is not an axe.
A Torah can be that the Torah is an atarah, but it’s not an atarah that you are mitga’eh with it. It’s an atarah, perhaps a real gadlut (greatness), but not gadlut be’einei bnei adam (greatness in the eyes of people). It’s a true gadlut.
“Ve’otzi’u vera’u amrei,” the Chachamim also said, “ehov et hamelacha usna et harabbanut.” (Love work and hate rabbanut.) You should love the melacha, as you said earlier, working a little in money basically, what is this?
Speaker 1: Very good, melacha is not esek (business). Melacha means work.
Speaker 2: “Usna et harabbanut.” (And hate rabbanut.) Yes.
Speaker 1: Ah, you mean yegia kapayim (toil of hands). Yes.
Speaker 2: “Usna et harabbanut.” And there are those who hate rabbanut, that means to get paid for learning. And rabbanut means literally to aggrandize oneself over other people, means to be a rav.
Speaker 1: Not necessarily the word rav, I mean gadlut, yes, like authority, something like that, power. Yes.
Speaker 2: You know the well-known interpretation, ahavat hamelacha usna’at harabbanut, that he loves the part of melacha of the rabbanut, and he hates the rabbanut shebarabbanut (rabbanut within rabbanut). One can also be a rav and…
Speaker 1: Okay, I must say that I think everything is with percentages.
Speaker 2: No, no, but here there is such a thing that a person who learns Torah, but he learns with other people and he helps people, there is a way to do it without what the Rambam says. Redifat hasarah (pursuit of authority), rabbanut means that he brings here the language from the Mishnah, redifat hasarah, afterwards the kitah (dispute) with the second rav, and the like, which stands here.
And there is a statement of Chazal, “Keivan shenitmaneh adam milematah na’aseh rasha milema’alah” (Once a person is appointed from below he becomes wicked from above). Everyone who receives an appointment from below becomes a rasha from above, this means that one views him as a rasha.
Speaker 1: Okay.
Speaker 2: And another thing they said, “Vechol Torah she’ein imah melacha sofah beteilah” (And all Torah that doesn’t have work with it, in the end will be nullified), because in the end this will be nullified. Apparently this is the “kibui me’or hadat” from earlier, this is the “gorem ra’ah le’atzmo.”
Speaker 1: Yes, because in the end he’ll go manipulate, manipulate, try what he can, in the end he won’t be able to learn anymore. He’ll stop. Whereas if he would have taken a small job on the side, he would have been able to continue learning.
Speaker 2: Vesof adam zeh sheyigzol et haberiyot (and in the end this person will steal from people), in the end he’ll have to steal from people. They won’t give money anymore for his tefachah (palm), and he’ll come up with other excuses to be able to receive tzedakah money. He’ll sell to people that he’s a choleh (sick person), such kinds of things.
Speaker 1: What gezeilot (theft) means apparently not… Or he’ll take ribit (interest), and he’ll take shochad (bribery), such sorts of things. He’ll do greater aveirot.
Speaker 2: I think he means to say, he won’t… To steal is also work. He’ll find a way how to steal, only the legal tricks, the chatmat kocham (signature of their power).
Halacha 4 (continued): “Ma’alah gedolah hi lemi shemitparnes mima’aseh yadav”
Speaker 2: And the Rambam says further, “Ma’alah gedolah hi lemi shemitparnes mima’aseh yadav” (It is a great virtue for one who supports himself from the work of his hands). Now the Rambam will say the positive, until now it was negative, now he’ll say positive. “Ma’alah gedolah hi lemi shemitparnes mima’aseh yadav”, it’s a great ma’alah (virtue), it’s a great importance. It’s midat chassidim harishonim (the trait of the early pious ones), it’s from midat chassidim harishonim, as the Rema said, I think, in… as the Rema said in hilchot Talmud Torah, that many of the Amoraim had work, had a sword.
And last Friday, or two chapters back, he meant to say there that even so one can learn, and now he’ll say that it was actually the custom that one should lechatchila work.
But here he means the words “mima’aseh yadav,” they didn’t travel around being merchants there me’ever layam (overseas).
Halacha 4 (end): “Mima’aseh Yadav” – The Ideal of Manual Labor
Speaker 1:
Midat chassidim harishonim hi, it’s from the middot of chassidim harishonim, as the Rambam said, I think, at the beginning of hilchot Talmud Torah, that many of the Amoraim had work, worked hard.
Now, he said here, last Friday, two chapters back, he meant to say there that even so one can learn.
Now he’ll say that it was actually the custom that one should lechatchila work.
But here he means the words “mima’aseh yadav,” but not traveling around in business there yordei hayam (seafarers).
This is the way, the Rambam has a certain way, he wants one should work with the hands, because that’s something that doesn’t take away your focus so strongly, you give away a little time, and you can still learn Torah.
Umidat chassidim harishonim hi, uvezeh zocheh lechol kavod vetovah sheba’olam hazeh ule’olam haba.
It’s actually not kavod, as you have kavod with this, but this is the true kavod vetovah sheba’olam hazeh ule’olam haba.
Because even be’olam hazeh, the one who lives on someone else’s account, in the end one looks down on him.
No, he means here both, versus the one who becomes a businessman, and versus the one who receives kavod from learning.
Okay.
Shene’emar “yegia kapecha ki tochal ashrecha ba’olam hazeh vetov lecha le’olam haba”, shekullo tov.
It means that the “tov” is actually related to olam haba, because olam haba is there tov, here in olam hazeh there isn’t truly any tov.
Okay, until here was the subject.
—
Halacha 5: “Ein divrei Torah mitkaymin bemi shemerafeh atzmo aleihen”
Speaker 1:
Now one will learn more, now one comes already to more chizuk (strengthening), more detailed chizuk of how to toil in learning. Yes?
The Rambam says, “Ein divrei Torah mitkaymin” (words of Torah don’t endure), divrei Torah mitkaymin means it doesn’t hold, that is, it should accumulate, it should become a great collection of Torah.
Yes, one wants that a person should learn, every day Torah, should strengthen everything he already knows, and so he grows up a great talmid chacham.
It doesn’t hold, “bemi shemerafeh atzmo aleihen” (in one who is lax with them), one who does it lightly.
One can also say, he doesn’t remain by learning, he won’t become a talmid chacham, he won’t remain.
In the end he’ll find one of the excuses that were just said.
“Bemi shemerafeh atzmo aleihen”, one who does it weakly, one who doesn’t exert himself so strongly, “velo ba’alei seudim mitoch eidun umitoch achilah ushtiyah” (and not among those who feast in pleasure and from eating and drinking), “mi shemamit atzmo aleha” (but one who kills himself for it), which this is apparently a lashon guzma (exaggerated expression), one who… The Ramban explains, aha, “hametzaer gufo tamid” (who constantly afflicts his body), “velo yiten shenah le’einav vele’afapav tenumah” (and doesn’t give sleep to his eyes nor slumber to his eyelids), he has no sleep in the middle of learning.
Discussion: How Does “Mamit Atzmo” Fit with Hilchot Deot?
Speaker 2:
Apparently the Ramban means… You say that the Ramban means like he says in hilchot deot that a body one must learn and sleep enough, and not be afflicted for this?
Speaker 1:
The Ramban means that even it sometimes happens that you’re in the middle of learning and it’s strenuous for you, and you’re struck with tiredness.
Speaker 2:
First of all, it could be that as you say that he’s not speaking that he doesn’t sleep ten hours a day, but eight hours.
Speaker 1:
It could also be that the talmid chacham is even more, he toils, he exerts himself more, he sleeps seven hours because he must finish that tractate, he has a deadline, I know, could be.
The Ramban’s Hint: “Oholei Hachochmah”
Speaker 1:
Ah, he brings by way of hint, only the one who kills himself “be’oholei hachochmah” (in the tents of wisdom), it means that he doesn’t live comfortably, but he afflicts his body.
Why the tent? Because he mentioned earlier, when he spoke of Nachat Navi, the Ramban said that the tent is a hint to all matters of this world, which are not important at all.
Here he says, not that tent, but rather the tent of wisdom. Okay.
“Hitrafeita beyom tzara tzar kochecha” – The verse from Shlomo
Speaker 1:
“And so said Shlomo”, he explains the statement of Chazal, yes? So Shlomo said in his wisdom, as it says in the verse, “Hitrafeita beyom tzara tzar kochecha”.
What does it mean? I don’t know.
So, he says that the meaning is, if you are mitrafeih beyom tzara, as was said earlier, merapeh atzmo al divrei Torah, he lets go, he doesn’t exert himself beyom tzara, it’s a hard day today, today I don’t want to learn.
Ah, there’s no more strength, there’s no more… there’s nothing left to tzar kochecha, that your strength in Torah becomes weak.
“Ve’ulam af chochmati amda li”, on this Chazal explain, “chochma shelamadeti be’af”, the Torah that I learned even when I encountered charon af, and it came with pain, “amdu li”.
I think all these things, I think it’s a chizuk, but… I think a person thinks it should be easy, it should be a keter Torah, and then when he sees it’s a hard day, he has no strength, he becomes broken.
What do they tell him? I wanted to be strong, why wasn’t I successful in my sense?
They tell him that no, it’s made that way, it doesn’t work that way. Even then, as you see that no business goes easily, most things have periods, it’s not always like that.
Even when the day comes that there’s bitterness, strengthen yourself with love, because that’s the portion that was meant, it must be so.
Discussion: The answer to the contradiction with Hilchos Deos
Speaker 2:
Very good, you’re saying that this answered what we asked about earlier that one should sleep. He doesn’t say that one must learn every day… One can learn every day eight hours, it’s enough, no, twelve hours, which remains after taking away the eight hours for sleep.
But he says that even a person who sleeps the eight hours, suddenly he’ll be tired, because naturally it’s so, because there comes a period that doesn’t go so smoothly, or a day that doesn’t go so smoothly, he’ll feel tired.
Then they say, go sleep. No, these are tests that aren’t because… or…
Speaker 1:
Yes, yes, yes, I understand what you want to bring out. It doesn’t mean it’s not appropriate. The Rambam spoke so strongly in Hilchos Deos against afflictions. He doesn’t mean that one should make afflictions and will understand the learning better.
He means simply to say that a person shouldn’t become lost. Ah, it was a bit hard. The Torah made it that sometimes it’s hard, and one pushes through it. And certainly many times it’s easy. He doesn’t mean it must be hard, it’s not an obligation.
Speaker 2:
He mentioned that the Rambam in Hilchos Teshuva chapter 8 doesn’t hold so strongly of reward and punishment. He says that’s only bedi’eved, lechatchila it should be good, one should enjoy.
Speaker 1:
He means that… but it will mean that you shouldn’t think that when you have a hard day, “okay, today I’m not going to learn”. Right. Whatever your kevius is, that’s not to be abandoned.
Ah, I have to finish, I said, perhaps this is the meaning of “ki miTzion teitzei Torah”. A person says, today I’m tired, I don’t have a good head, I can’t learn, it didn’t work out.
For this there’s a special segulah, sometimes specifically that day when one is tired one has a better clarity, it’s worth it. Certainly usually one should sleep well, one should be able to learn, everything is good, one should be able to learn. But if it’s a hard day, there’s also in this something of a segulah.
“Al tomar lekshe’efneh eshneh” – Again
Speaker 2:
What is actually the simple meaning? Let’s say a person makes a calculation, one must learn, I know that one learns twenty-five thousand hours and one has a talmid chacham. He’ll say, I’m going to learn the twenty-five thousand hours, now I’ll take off an hour, I’ll make it up somewhere else. That’s what’s written in the words “al tomar lekshe’efneh eshneh”.
Speaker 1:
It seems that the Rambam says here that a person will always have excuses and there will be tests, and don’t fool yourself. It’s not a law that you don’t have enough time both to sleep and to learn. Rather the point is that you’ll have many times tests, but then when you’ve accepted the learning you shouldn’t stop.
Speaker 2:
As you’re explaining, yes, very good. I think it’s simple.
—
Halacha 6: Advice on how Torah should be retained
a) Learning in the beis haknesses – Not forgetting
Speaker 1:
The Rambam says further, “Amru chachamim, bris kerussa lechol halomed Torah bebeis haknesses shelo yishkach meheira”.
There’s a bris kerussa, this is like a promise for a person, that when someone exerts himself in learning in the beis haknesses… Usually we know that beis haknesses is where one davens. Here they say that beis haknesses means the place where one learns.
“Lo bemeheira hu shocheach”, he won’t forget the learning. Learning in the beis hamidrash helps him to remember.
Perhaps this continues from the whole “lomed al menas la’asos”, that in the beis hamidrash there’s something more.
It could be that beis haknesses means one learns berabim, perhaps that’s the point why one doesn’t forget, because one learns with other people one doesn’t forget.
b) Learning betzinah – Makes wise
Speaker 1:
“Vechol halomed betzinah mechakeim, shene’emar ve’es tzenu’im chochma”.
It could be that the point is that when one learns betzinah, indeed one learns alone, one can perhaps go deeper, because one doesn’t get distracted, one doesn’t learn with someone else. One learns alone.
But when one learns with someone else, perhaps one learns with more enthusiasm, and one says it in a nice way, because one must say it briefly for a student, then one remembers it.
There are two pieces of advice how a person learns twice. Once one should learn alone, because when one is alone one benefits, one thinks, one thinks until one says it well, one becomes wise. Then one must learn… no, one needs both. Every sugya you should once learn alone well with depth, and then you should once learn it through with your chavrusa or something like that.
It’s not clear. Perhaps the beis haknesses betzinah is when the crowd davens the opposite, he goes to the beis haknesses when they’re not davening and he’s alone there. I don’t know.
Perhaps sometimes one does this advice, sometimes that advice.
Perhaps I want to think the opposite, that this all came to say one shouldn’t look for excuses. Not that you need to be at home, you need to have your community. Not that you need to have your chavrusa, you can be betzinah is also good, the opposite, at home is also good. So I have another piece of advice.
Eh, it’s not the best three pieces of advice, it’s not clear.
c) Mashmi’a kolo – His learning is retained
Speaker 1:
“Kol hamashmi’a kolo bisha’as talmudo, talmudo miskayeim beyado”. Because he learns out loud, talmudo miskayeim beyado, it will be retained. This saying also helps you absorb.
“Aval hakorei belachash, meheira hu shocheach”, because he learns quietly, he quickly forgets.
Interesting thing. And the Gemara in Eruvin has a story that Berurya encountered a student who was learning belachash, she gave him a push and said, doesn’t it say “arucha bechol ushmura”, if it’s in the 248 limbs it’s preserved.
I thought recently that for that she had to give him a push, because just with the 248 limbs, he can’t just say it, because he said nothing at all. Interesting.
Discussion: How do the three pieces of advice fit together?
Speaker 2:
But now, it’s interesting, because mashmi’a kolo fits with beis haknesses, by both the point is not forgetting. And learning with a student betzinah is not not forgetting, but rather makes wise. It could be you become smart but you’ll forget. It’s two things, two levels, two matters. It’s more depth, it’s more bekius.
Speaker 1:
Yes, even it’s on review, on chazara.
Okay. The Rema says further.
Speaker 2:
Okay, actually here, for example I can see if I read the Torah in shul, okay, it’s not exactly that, because one prepares, but then I remember better the pesukim, the words. But to understand is not necessarily.
Speaker 1:
They say it also even regarding other things, that when one says things out, I know, affirmations, when one says something it’s stronger. One hears it in one’s own voice, the ear hears one’s own voice.
Speaker 2:
Right, it could actually be that this is more a law of review, of remembering, more than of understanding. One doesn’t actually understand, but it becomes a part of you, it becomes more.
—
Halacha 6 (end): Learning at night
Speaker 1:
“Af al pi shemitzva lilmod bayom uvalaylah”, even though the mitzvah is lilmod bayom uvalaylah, as it’s said in the first chapter of Hilchos Talmud Torah “vehagisa bo yomam valayla”, “ein rov chochmaso shel adam ela balayla”, most wisdom one learns at night. This is seemingly simple, because there are no distractions.
“Lefikach mi sherotze lizkos beketer haTorah yizaher bechol leilosav”. The simple meaning is, not a normal person, one who wants to be worthy of the keter Torah.
—
Halacha 6 (continued): Learning at night – “Rov chochmaso ela balayla”
The Rambam’s words: Af al pi shemitzva lilmod bayom uvalaylah, ein adam lomed rov chochmaso ela balayla. Lefikach mi sherotze lizkos beketer haTorah yizaher bechol leilosav velo ye’abed afilu achas meihen besheina va’achila ushtiya vesicha vechayotza bahen, ela bedivrei talmud Torah vedivrei chochma.
One doesn’t actually understand, but it becomes a part of you, it becomes more.
And he continues: af al pi shemitzva lilmod bayom uvalaylah, even though the mitzvah is to learn day and night, as it’s said in the first chapter of the mitzvah of Talmud Torah, vehagisa bo yomam valayla, but ein adam lomed rov chochmaso ela balayla, most wisdom one learns at night. This is seemingly simple, because there are no distractions.
Lefikach mi sherotze lizkos beketer haTorah yizaher bechol leilosav, this is not a normal person, one who wants to be worthy of the keter Torah, yizaher bechol leilosav, he should be careful with all his nights, velo ye’abed afilu achas meihen besheina va’achila ushtiya vesicha vechayotza bahen, he shouldn’t lose even one night, ela bedivrei talmud Torah vedivrei chochma.
I think he means to bring out that the night, the few hours that there are at night, and he’s already said that one must also sleep, the few hours that there are between the sleeping and the not sleeping, when it’s truly a good time, one must hold it dear, because it doesn’t come again, there aren’t so many such hours in the day and in life.
“Rov chochmaso” – Chochmas hanistaros
I think perhaps, I don’t know, seemingly it’s not the simple meaning, that at night is when one must learn nistaros haTorah, yes, Pardes. He says, the mitzvah is always, but the “rov chochmaso”, the greater Torah that the Rambam said earlier is the chochmas hanistaros, this is the Torah that’s filled with divrei chochma. Divrei chochma can mean Pardes.
Amru chachamim… and this is also the difference between what one learns in batei knesiyos and what one learns alone. One becomes wise, usually one doesn’t learn with a chavrusa. Ein dorshin… ela betzinah.
“Balayla” – Perhaps the earliest morning hours
So, amru chachamim… he brings here a derasha from the sages, a sharp thing. Amru chachamim, ein goren shel Torah… because this is certainly for people, the thing that kills the learning is always today, there’s no exception. On this foundation the Rambam built his halachos. And this is the foundation of the shiur, that even though the shiur is every day, even not frightening, and it doesn’t come easily Shabbos and Sunday or Friday, one must exert oneself much more.
The Rambam says, amru chachamim, ein goren shel Torah. Goren is the barn where one gathers all the grain. The same thing, we want the Torah to become a great collection. You learn, you learn, you learn, you learn, you learn, you have a huge pile. You meet a young man, or even a bachur of eighteen, you’re already in yeshiva from thirteen, he says, “I have six blatt here, and four blatt there.” How does the pile become? Ein kol rina shel Torah ela balayla. The learning at night, that causes a great pile. It says, kumi roni balayla. “Roni” is similar to “goren,” there’s such a drash. This happened at night.
Interesting. What’s the simple meaning? For the same reason, seemingly. What about “goren”? And in Hilchos Brius the Rambam said that one should go to sleep early, and one should be up early enough before it becomes day. It could be that means “balayla.” It could be “balayla” means the Rambam. The earliest hours when one wakes up. Okay, one must think, there’s winter and summer. He doesn’t go into details. Okay, these are guidelines, clear.
“Make night” – A practical guidance for today
What’s the wisdom specifically at night? The Rambam already understands that you’re thinking about the word “at night” when the phone doesn’t ring, no telephone. It could be there’s a secret of a talmid chacham closing himself in a room. One can close the phone in the middle of the day and the windows. The Belzer Rav could close the windows to say it’s night. Or something like that. Make night. We have it harder. We must discipline ourselves, anyway, because we have at night also the notifications. So we must make the night. A new way. One must make the night. Okay.
That one must make oneself closed off, kol atzmosai tomarna. One must make oneself dead. Turn off all notifications.
Night as a “state of mind” – Different types of comprehension
There’s also something, the head works, at least how I feel it, day and night are different types of states of mind. There’s a certain clarity of day, but there’s also perhaps a certain creativity of night. There are types of ways of learning. About this it could be there’s mechakeim and there’s “and doesn’t forget.” Okay, but that’s not written by layla. No, no, no. There’s such a thing that one must learn all types of things. One must learn with chavrusos, one must learn alone, one must learn by a rebbe, one must learn in private, one must learn by day, one must learn at night. Because in different types, the mind always comprehends differently. One acquires Torah differently.
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Halacha 6 (continued): “Chut shel chesed nimshach alav bayom”
So the Rambam continues. It says in the verse, yetzaveh Hashem chasdo yomam uvalayla shira imi tefila le’El chayi.
Kol ha’oseik baTorah balayla chut shel chesed nimshach alav bayom.
This is exactly what you said. Very good. A person learns at night, early in the morning he perhaps has a chut shel chesed, he perhaps has a reality of life, he perhaps has a connection to day and to night. But as it says, it could be that the chut shel chesed helps that by day when he’s engaged a bit in livelihood, he has there a chesed, he doesn’t have to work too hard, he doesn’t have to work too much, shene’emar yomam yetzaveh Hashem chasdo. And why is there chesed by day? Why will he need to come to chesed? Because uvalayla shira imi, because at night you’re engaged in song, shira means learning the Torah, songs, shira imi tefila le’El chayi, it’s both, one needs song and prayer.
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Halacha 6 (continued): “Kol bayis she’ein divrei Torah nishma’in bo balayla eish ochalto”
Kol bayis she’ein divrei Torah nishma’in bo balayla eish ochalto. A house where one doesn’t hear learning there at night, eish ochalto. It says in Rashi that it means… why does it say it means a house? It means a house, because at night one is at home. So if they’re worthy, as the Gemara says in the Maharsha, is when there’s the Jew the Shechina is at home, but if not there’s desire. If there are no divrei Torah balayla, what is there balayla? There are desires balayla, eish ochalto. It’s a Chassidic interpretation.
Okay, but a simple simple meaning, what does it simply mean? That the house will burn down? Yes, first of all it means that it’s worthy to burn down. Must I learn? How do I always learn Aggados? Does it mean the house will burn down? Does it mean every house burns down? No, ra’ui lo. He doesn’t have the chut shel chesed, he doesn’t have the protection. But the point is simply, at night one is at home, and at night in a Jewish home, in a talmid chacham’s home, the Torah must be heard. That’s the point. Perhaps it could also be that if the father is up, and a fire starts in the house, he’ll quickly extinguish it because he’s up. It’s literal, it doesn’t mean… it means ra’ui. But the point is that it’s a law in the house, that a house of a talmid chacham must at night be heard there the divrei Torah, the walls must be absorbed in beauty. It could be that this is the… at night one learns at home alone, and by day one learns in the beis hamidrash.
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Halacha 12: “Ki devar Hashem baza” – One who stopped learning
Okay, said Rav Yitzchak bar Shmuel in the name of Rav, “Anyone who eats and drinks and then prays, about him the verse says ‘and Me you have cast behind your back (gev)’”. Ah, now, so it is until here, perhaps a new… here we come to the end of the chapter, so we’re going to talk about what is when someone has begun to learn, and he hasn’t given up learning. Or what is more the progression, doing a progression here. There’s an order for someone who is dedicating himself to the crown of Torah, sometimes it happens that he has a test where he should leave. Sometimes he succeeds, and later he succeeds better. This is what the Rambam is dealing with in the last two halachos, he describes, both he warns that one should not leave, and also he brings out that what we have now said that this is the way of Torah, it won’t always remain difficult, it will become easy, it will become better, and one will receive blessings for it.
“Ki dvar Hashem bazah”, what does it say in the verse? “Ve’es mitzvaso hefer nefesh hahi tikareis”. According to the simple meaning, “ki ein ahavas ha’aretz beyado”. We see that he didn’t toil at all in divrei Torah. Someone who didn’t exert himself at all in his life. Ah, perhaps it means simply divrei Torah in the simple sense? He despised the Torah. So, “efshar lo lamad klal”. Ah, someone who didn’t learn at all. In his life. In his life, at all, “efshar lo lamad klum, ve’af al pi she’eino oseik, hu gam kein biklal dvar Hashem bazah”. What is this dvar Hashem bazah? The Torah that… perhaps “la’asok” means in this way, he can be a crown of Torah, yes? Not just learning, just simply. Someone who can reach the high level of Torah ve’eino oseik.
Or, someone who is already “kara veshanah”, he has already learned, and he has already reviewed as well, and afterwards he withdraws and he has gone away from this, “lehevlei olam, vehiniyach talmudo bezavit chashuchah”, he has abandoned the learning that he already learned and he wasn’t a journey at all, “bazah dvar Hashem bazah”, he has shamed the word of Hashem. It’s very harsh. It means someone who learned in yeshiva, he has already kara veshanah, and afterwards he has a wedding and he goes to become busy with business, so he’s already a porush, so he is bozeh dvar Hashem. “Shanah” means, I think, Mishnayos. Kara Mikra veshanah Mishnah. Or is the interpretation “shanah” an interpretation? Ah, he didn’t do the third part, the part of Talmud. He didn’t do the learning, the ma’aseh merkavah, which the Rambam says is the third part. It’s interesting, everyone who went to yeshiva is kara veshanah, and we don’t even know. This is what he says, this is a strengthening, or a warning, that someone who has already begun a little, you are a greater bozeh dvar Hashem, because you already know yes what it is. It’s such a “kara veshanah” porush, “keshe’yodei’a umakir”, because you already know yes. Someone doesn’t know.
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Halacha 13: “Anyone who neglects Torah from wealth will ultimately neglect it from poverty”
Now you say, you would have thought that everyone will remain bitter, and we’re talking about the way of Torah? The Rambam says, no. “Amru chachamim, kol hamevatel es haTorah me’osher”, someone who even when he is wealthy, even he has money and he neglects Torah, his punishment will be “sofo levatel me’oni”, he will neglect Torah from poverty, he won’t have any shiurim.
And conversely, “vechol hamekayeim es haTorah me’oni”, even when he is poor, he toils, as you said before, he lives a life of suffering and he is engaged in Torah, “sofo lekayemah me’osher”.
Question: How will “sofo lekayemah me’osher” work according to the Rambam?
One must understand, how will he fulfill it from wealth? The Rambam doesn’t let him benefit from Torah, he may not take money from supporters. He has thrown away his business, he has no business, he does holy work. The Tosafos Yom Tov wasn’t clear, but he thinks that not benefiting from Torah also presumably has conditions. If students come who want to build him a yeshiva and they want the rabbi to live at a higher level so they can learn, one can benefit from the Torah. Meaning in a certain way, it’s a contemporary Tosafos Yom Tov, which can be the case, but the Rambam thought, the Rambam means to say that his business succeeded. The Tosafos Yom Tov says that he may not have any business, he must be with little business, he must do crafts, two things. The Rambam didn’t look like he doesn’t want one to doubt. It’s “gadol chalak me’osher”, and we don’t mean wealth. Osher means that he has a portion, he has enough money to live, he won’t need to toil. I don’t see that it’s a… the Rambam further about this.
We see many times this thing, that if one learns Torah from poverty one merits wealth. It says in the Torah, by the rebuke, that the rebuke and all the curses come “tachas asher lo avadeta es Hashem Elokecha besimcha uvtuv levav meirov kol”. You didn’t serve the Almighty when you had everything, when you had everything, “ve’avadeta es oyvecha”, you will now toil. Instead, because you didn’t serve the Almighty when you had, you will now serve your enemy when you won’t have. “Ve’avadeta es oyvecha asher yeshalchenu Hashem becha bera’av uvtzama uv’eirom uvchaser kol”. When you still had the chance to learn Torah, to serve the Almighty “meirov kol”, when you still had everything, and you didn’t use it, you will have the opposite, both to toil and also you will have it hard for your enemies.
And conversely it also says. But if one is yes, the Almighty says that when one learns with humility, “lema’an anosecha”, anosecha he interprets as a language of affliction, to afflict, or indeed to afflict, a language of oni, humility. “Lema’an anosecha”, will the Almighty make not difficult the opposite.
In short, when you still had the chance to learn Torah, to serve the Almighty from abundance, when you still had everything, and you didn’t use it, then the opposite, you must both toil and also you must work hard for your enemies.
And conversely it also says, but if it is yes, lema’an… the Almighty says that when one learns with poverty, “lema’an anosecha”. Anosecha he interprets, a language of poverty, or to afflict oneself, a language of oni. “Lema’an anosecha”, when the Almighty makes tests and He gives poverty, He gives difficulties, and one must learn, “lema’an heitiv’cha be’acharisecha”, in the end one should merit goodness, to renewal of kindness, to expansion, may it be His will that we merit.
Connection to “Im ein kemach ein Torah”
This is divided, presumably also like the old matter of “im ein kemach ein Torah”, because “im ein kemach ein Torah” is mainly to neglect from poverty. You will be the whole time a pauper and not learn.
Better you should now learn, specifically in poverty, and in the end there will be expansion, in the end honor will come, in the end you will have money, in the end you will have everything. This is already stated in the Torah.