Medicine on Shabbat and Laws of Learning Torah: Difference between pages

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One of several rabbinic decrees that our Sages enacted in order to guard the sanctity of Shabbos concerns the use of medications. In the opinion and experience of the Rabbis, easy access to medicine could lead to the transgression of certain Shabbos Labors. While issuing the decree, however, the Rabbis were lenient in certain cases of those suffering pain or distress. <ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref> (See the footnote for some background)<ref>
Learning Torah is incredibly important and rivals all other mitzvot in its importance.<ref>Mishna Peah 1:1</ref>
* Rashi ([[Shabbat]] 53b D"H Gezerah) explains that there is a rabbinic decree not to do an medical practice on [[Shabbat]] because one might come to violate the prohibition of [[Tochen]] (grinding) the ingredients for the medicine. Maggid Mishna ([[Shabbat]] 2:10) draws a distinction between one is sick but isn't in danger of his life and a person who is pain. Tur and Shulchan Aruch 338:1 rule that a healthy person who is in pain may not do any activity of healing because of the rabbinic decree. </ref>. The details of what's permissible and what's forbidden is described below:
==Importance==


==Taking Medicine==
#Chazal tell us that "regardless, if one brings a large Korban or a small one as long as one's intentions are for heaven one's korban is accepted." <ref>Menachot 110a </ref> The same idea applies to Torah study. One should learn as much as one can and that is precious in God's eyes as long as one's intentions are pure.<ref>Mishna Brurah 1:12 writes that this principle also applies to Torah learning. Halacha Brurah 1:11 concurs and writes that such is evident from [[Brachot]] 5b. </ref>
===If one has a minor condition===
#If one likes to learn and really understands his learning, one can refrain from extending [[Tefillah]] and only say the portions that are obligatory.<ref>Eliyah Rabba 1:1, Lechem Chamudot ([[Brachot]] HaRoeh 84), Birkei Yosef 1:9, Mishna Brurah 1:12, Halacha Brurah 1:11, Kaf HaChaim 1:31. </ref>
# If someone has a minor condition which hurts such as a tooth ache, throat ache, head ache, cold, and cough it is forbidden to take any medicine such as pills or drops. However, someone who is in a lot of pain and because of it he is in bed or his body is weakened such as a migraine it permitted to take a medicine. <Ref>Shemirat Shabbat KeHilchata 34:1,3 and Rav Mordechai Eliyahu's comment on Kitzur S"A 91:1. The Weekly Halachah Discussion (Rabbi Doniel Neustadt) writes that although contemporary poskim debate whether nowadays we can be more lenient with taking medication on Shabbos because of the change in technique, the general consensus is to reject this argument. See Minchas Shabbos 91:9; Ketzos ha-Shulchan 134:7; Chelkas Yaakov 4:41; and Tzitz Eliezer 8:15-15. See also [http://www.yutorah.org/lectures/lecture.cfm/739326/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Medicine_on_Shabbos_Part_I Rabbi Aryeh Lebowitz on YUTorah.org]. The Yalkut Yosef 328:52 writes that a choleh shein bo skana (sick in bed) can take pills. He adds that in general someone who is in a lot of pain but isn't choleh shein bo skana may not take the pills and only makes two exceptions, for someone who has a big headache and someone who has a big stomach ache.</ref>
#Someone who learns Torah purely for the sake of heaven is deserving of great rewards.<ref>Mishna Avot 6:1</ref> Even if a person finds himself encouraged to learn for ulterior reasons he should continue to learn and eventually reach the level of learning purely.<ref>Gemara Pesachim 50b</ref> Many emphasize that nowadays it is critical to start learning with an external motivation in order to overcome the Yetzer Hara and become involved in learning Torah<ref>[https://he.wikisource.org/wiki/%D7%A0%D7%A4%D7%A9_%D7%94%D7%97%D7%99%D7%99%D7%9D/%D7%A9%D7%A2%D7%A8_%D7%92* Nefesh HaChaim (Shaar 3* ch. 1 s.v. vegam)]</ref> and once one is involved it'll help purify oneself.<ref>Gra (Mishlei 25:21) writes that even learning which is shelo lishma helps combat the yetzer hara.</ref>
# Some allow someone who is accustomed to take pain killers for a head ache or tooth ache and if he doesn't take it will be in pain to make pain killers on Shabbat.<ref> In Yalkut Yosef (Shabbat v. 4, pp. 408-9) he writes that some say that one may take pain killers on Shabbat because they don't cure but only remove pain, and some disagree. He concludes that one should only be lenient if a person is accustomed to taking such pain killers and if one doesn't take them one will be in pain. On page 143 in discussing the same leniency he specifically mentions pills that contain paracetamol which is the active ingredient in Tylenol, a pain killer.</ref>
#If one learns and doesn't understand what is learning it isn't considered Talmud Torah.<ref>Magen Avraham 50:2, Mishna Brurah 50:2. Chida in Marit Haayin Avoda Zara 19a s.v. vamar explains that the Gemara which encourages learning without understanding to mean that if one can't understand it one should still learn without understanding. Or that one should learn even if one only understands the words without understanding the greater context. Ayin Yakov explains that it is referring to someone understanding but has questions on it.</ref> Many poskim say that it is considered Talmud Torah when reading Tanach even if one doesn't understand it.<ref>Shulchan Aruch Harav 2:12:13. See Divrei Shmuel Al Hatorah p. 11 who quotes the Likutei Maamarim of the Chafetz Chaim as arguing that without understanding even reading mikrah isn't learning.</ref> See Derech Hashem of Ramchal 4:2
===If one has a serious sickness===
# If one has fever, feels weak all over, or feels bad enough to require bed rest, he can be classified as a “patient not dangerously ill” and he is permitted to take oral medications. <ref>Mishna Brurah 328:121 permits taking an oral medication without any shinui (alteration from the normal procedure). Yalkut Yosef ([[Shabbat]], vol 4, pg 129) and 39 Melachos (Rabbi Ribiat, vol 2, pg 492) agree with the Mishna Brurah.
Halachos of Refuah on Shabbos (Rabbi Bodner, pg 55) and The Weekly Halachah Discussion (Rabbi Doniel Neustadt)write that most poskim agree with the Mishna Brurah. See, however, Sh"t Igrot Moshe 3:53, Tzitz Eliezer 8:15:15, and Minchat Yitzchak 1:108, 6:28. </ref>
# Since “requiring bed rest” and “weak all over” are subjective terms, it is up to each individual to determine his personal pain threshold. There is no requirement to be overly stringent when judging the degree of illness. <ref>[http://www.torah.org/advanced/weekly-halacha/5760/chukas.html Rabbi Doniel Neustadt on Torah.org]. See also Sh"t Tzitz Eliezer 14:50-7 and 17:13. </ref>
===Infants===
# Healthy infants and babies until the age of three (and according to some poskim even older children till the age of six or nine) are also halachically classified as “patients not dangerously ill.” <Ref> Chazon Ish, O.C. 59:3, Rav S.Z. Auerbach in Nishmas Avraham 328:54, and Rav Y.S. Elyashiv in Eis Laledes, pg. 57, quote the age of 2-3. Tzitz Eliezer 8:15-12 quotes ages of 6. Minchas Yitzchak 1:78 quotes age of 9. </ref> (In the final analysis, it all depends on the strength and maturity of the child.) <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref> Therefore, they are permitted to take all forms of medicine, provided, of course, that no Biblical prohibitions are transgressed. <ref> Rama, O.C. 328:17. Note, however, that not all of a baby’s needs are exempt from the prohibition against medication; see, for instance, Mishnah Berurah 328:131. See Tehillah l’David 328:24 and Minchas Yitzchak 4:124 who deal with this difficulty </ref>  
===Preparing medicine from before Shabbos===
# One may crush a capsule or tablet of medicine into a food or drink before [[Shabbat]] (so it becomes disguised by the food) and then eat the food or drink on [[Shabbat]]. <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 481), [http://www.yutorah.org/lectures/lecture.cfm/739326/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Medicine_on_Shabbos_Part_I Rabbi Aryeh Lebowitz on YUTorah.org] </ref>
===Continuing to take a daily dosage===
# Although one who is not classified as “ill” may not begin taking medicine on Shabbos, still, one who requires daily medication for an ongoing condition may continue doing so on Shabbos as well. <ref> Chazon Ish (oral ruling, quoted in Imrei Yosher on Moed 97) and Rav S.Z. Auerbach (Shemiras Shabbos K’hilchasah 34, note 77) hold that one who requires daily medication for an ongoing condition may continue doing so on Shabbos as well. See a dissenting opinion in Igros Moshe, O.C. 3:53. Rav S. Kluger (Sefer ha-Chayim 328:10 and Shenos Chayim 1:152) even further and permit continuing taking medicine on Shabbos, even of the patient is not medically required to take the medicine on a daily basis. Minchas Shabbos 91:9; Tzitz Eliezer 8:15-15:15; Rav Y.S. Elyashiv (Koveitz Teshuvos, O.C. 1:40, and oral ruling, quoted in Refuas Yisrael, pg. 14) agree with Rav Kluger.</ref>  


==Non-medical treatment==
==Mitzvah on the Father==
===Using a Band Aid===
#A father has an obligation to teach his son Torah.<ref>Rambam Talmud Torah 1:1, Shulchan Aruch Y.D. 245:1</ref> If a father doesn't teach his son Torah, the son is obligated to teach himself once he is bar mitzvah'ed and realizes that he should study Torah.<ref>Rambam Talmud Torah 1:3, Shulchan Aruch Harav 2:1. The Frankel Rambam in Hagahot Vtziyunim quotes the Lechem Yehuda who says that the Rambam also means that the son is only obligated to teach himself once he is bar mitzvah'ed. It is also the opinion of the Meiri and Chinuch.</ref>
# It is permitted to put on a band aid on a wound. <Ref>Shemirat Shabbat KeHilchata 34:3 </ref>
# According to Ashkenazim, one should not remove a band aid on [[Shabbat]] if there is hair in the area of the band aid. However, if it is painful one may remove it. <ref> Shemirat Shabbat KeHilchata 35:30 (in the new edition) writes that a band aid shouldn’t be removed on [[Shabbat]] in an area where there’s hair because removing the band aid will certainly pull out hairs. However, the Shemirat Shabbat KeHilchata writes that it’s permissible to use a Benzine to remove the band aid so it won’t rip out any hairs that’s assuming the cream was set aside before [[Shabbat]] and isn’t Muktzeh. Nonetheless in the footnote he quotes Rav Shlomo Zalman saying that if it’s painful it may be removed because it’s a pesik reisha delo nicha leih (פסיק רישא דלא ניחא ליה), keleacher yad (כלאחר יד), and mekalkel (מקלקל). </ref> However, Sephardim are more lenient as long as there is a need to remove it, it's permissible. <ref> The Yalkut Yosef ([[Shabbat]] 4 pg 179, kitzur S”A 328:101, 340:6) writes that if there’s a need, it’s permissible to remove a band aid from an area of hair on [[Shabbat]] because it’s a pesik reisha delo nicha leih (פסיק רישא דלא ניחא ליה) for a Derabbanan. In the footnote he writes that even though the Or Letzion (vol 2, pg 259) is strict, his father (Rav Ovadyah, in Haskama to Lev Avraham), Rav Yitzchak Elchanan (Bear Yitzchak Siman 15), and Rav Shlomo Zalman (from Shemirat [[Shabbat]] KeHilchata) are lenient. </ref>
# Most authorities permit removing the Band-Aid from the protective tabs, while some are stringent and so to satisfy all opinions one may prepare Band-Aids for Shabbos use by peeling off their protective tabs and re-sealing them before Shabbos. <Ref> Most poskim (oral ruling by Rav M. Feinstein, quoted in Kitzur Hilchos Shabbos 44, note 117); Rav S.Z. Auerbach in Shulchan Shelomo 328:45; Ohr l’Tziyon 2:36-15; Az Nidberu 7:34, 35; Rav C.P. Scheinberg, quoted in Children in Halachah, pg. 88; Rav N. Karelitz, quoted in Orchos Shabbos 11:35) permit removing the protective tabs from a Band-Aid, while others (Minchas Yitzchak 5:39-2; 9:41; Rav Y.S. Elyashiv, quoted in Machazeh Eliyahu 70) are stringent. To satisfy all opinions, one may prepare Band-Aids for Shabbos use by peeling off their protective tabs and re-sealing them before Shabbos; once they have been prepared in this fashion, they may be used on Shabbos (Tzitz Eliezer 16:6-5). Sh”t Bear Moshe 1:36 writes that it is obvious that it is permitted to plastic tabs off of the sides of a bandaid on [[Shabbat]] and it isn't Koreah. </ref>


===Cleaning a wound===
==Tanach, Mishna, and Talmud==
# It is permitted to clean and bandage a wound or to pour hydrogen peroxide over it. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)based on S"A 328:23</ref>
===Braces===
# Braces may be worn on Shabbos because there is no medicine for aligning teeth properly. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)writes that it is permissible to wear braces on [[Shabbat]] because the goal of the treatment or procedure can only be achieved without the use of medicine. </ref>


==Specific conditions==
#One should apportion one's time to study torah everyday into three, one portion for Tanach and some say it's commentaries, one portion for Mishna and Gemara, and one portion to analyze the primary ways the Torah is learnt so that one will know that which is forbidden and that which is permitted. After one grows in Torah one should review Tanach, Mishna, and Gemara, but focus on analyzing Torah. Some say that by learning Talmud Bavli one fulfills learning each area of Torah because the Bavli includes everything, nonetheless, certainly one must still know Tanach and Mishna. Some say that one should devote more time to Mishna than to Tanach and more time to Gemara than to Mishna each one according to its difficulty.<ref>See next footnote</ref>Rav Yisrael Salanter holds that nowadays, after the sealing of the Talmud, being that we can not learn Tanach the way Chazal did, we must define the terms "Mikra", "Mishna" and "Gemara" differently. "Mikra" today means to learn Talmud Bavli and Yerushalmi. "Mishna" today means to learn Tosfot and the Seforim of the Great Poskim- Rishonim and Achronim. "Gemara" today means proper Iyun in all that you learn and to be able to pasken Halachah from your learning.<ref>Ohr Yisrael 18</ref>
===Abscess===
#Many authorities emphasize that it's absolutely crucial to learn Halacha so that one knows what one must do as well as mussar which subjugates the Yetzer Hara. Some say that these are included in the above three categories.<ref>*In Gemara Kiddushin 30a, Rav Safra interprets the word “ושננתם” as ושלשתם which means that one should split one’s time in three in study Torah, one third to study Mikrah, one third to study Mishna, and one third to study Talmud. The Gemara says that since one doesn’t know how long one will live, one should split up one’s days in three ways. Rashi s.v. LeYomi explains that one should split up the days of the week into these three parts. However, Tosfot s.v. Lo argues that it means that one should split up every single day into these three sections. Rambam (Talmud Torah 1:12) and S”A 246:4 agree with Tosfot.
# An abscess may be squeezed to relieve pressure from pus, even if some blood is secreted in the process. <Ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)quoting S"A O.C. 328:28 and Mishnah Berurah 328:89 </ref>
*Tosfot also quotes the Rabbenu Tam who says that we rely on only learning Talmud Bavli which itself is a combination of Mikrah, Mishna, and Gemara.
===Acne===
*Rambam (Talmud Torah 1:11) writes that Mikrah means Torah SheBaal Peh, Mishna means Torah SheBichtav, and Gemara means comparing, analyzing, thinking, and understanding the primary ways the Torah is learnt so that one will know that which is forbidden and that which is permitted. Rambam (Talmud Torah 1:12) continues to say that this only applies in the beginning of one’s learning, however, after one has acquired wisdom one should review Torah SheBaal Peh at certain times but primarily one will spend one’s time on Gemara as he defined above. Kesef Mishna (Talmud Torah 1:12) writes that the Rambam's reason is obvious because study of Talmud is the most time consuming and this is the basis for the minhag not to apportion one's time in three parts.
# All medication for acne may not be taken on [[Shabbat]]. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
*S”A 246:4 rules like the Rambam and the Rama rules like the Rabbenu Tam. Aruch HaShulchan YD 246:14 writes that the halacha and minhag follow the Rabbenu Tam, however, certainly one must still know Mikrah and Mishna.
===Angina===
*The Ran (Avoda Zara 5b s.v. Ki) writes that certainly Talmud requires more time than Mishna and Mishna more than Mikrah rather the Gemara just means that one should apportion each area of Torah it’s proper time. Biur HaGra YD 246:15 quotes this Ran. S”A HaRav (Talmud Torah 2:2) writes that it’s good to abide by this opinion.
# All medication for angina are permitted to be taken on [[Shabbat]]. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
*S”A YD 246:4 writes that Mikrah means the 24 books of Torah. Aruch HaShulchan 246:13 explains that Mikrah includes the 24 books of Tanach and also their explanations. However, the S”A HaRav (Talmud Torah 2:1) writes that the explanations of Tanach is considered Mishna which is all an explanation of the 613 מצות.
===Arthritis===
*The Shach 246:5 quotes the Drisha who writes that some people only learn Gemara, Rashi, and Tosfot and they don’t fulfill the statement of the Gemara Niddah 73a which says that a person should learn Halachot every day meaning Halacha Pesukot (Halachic rulings of the poskim). He adds that the Rabbenu Tam’s idea that Gemara Bavli includes everything only refers to those who can learn 9 hours a day but those who learn 3 or 4 hours shouldn’t just learn Gemara. Mishna Brurah (Introduction to Mishna Brurah, vol 1) quotes this and expands on it.
# Anti-inflammatory medication for mild arthritis are forbidden. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
*On the other hand, Birkei Yosef YD 246:4 laments the fact that many people only read the abridged halachot as they despair from the difficult study of talmud because they are decreasing torah (against the principle of "VeYagdil Torah VeYadir") and causing the reasonings of halachot to be forgotten.
===Asthma===
*Kitzur S”A 27:3 writes that someone who can’t learn as his main focus but can at least set aside times to learn, at those times he should learn Halacha which every Jew needs to know and Mussar which subjugate the Yetzer Hara. Shulchan Aruch HaRav (Talmud Torah 246:2) seems to say that Mussar is included in the category of Talmud.
# All oral and breathing medications for mild asthma are permitted to be taken on [[Shabbat]]. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
*S”A HaRav (Hilchot Talmud Torah 2:1) explains that Mishna includes the Halacha Pesuka of the Mishnayot and Britot which explain the details of the 613 מצות and nowadays Mishna includes the Halacha Pesuka of the Shulchan Aruch and Rama. S”A HaRav adds that Talmud means understanding the reasons of the halachot in the משניות and Britot and nowadays that means the Rosh and Bet Yosef who explain the reasons of the halachot.</ref> See further in the next section regarding Halacha and Mussar.
===Athlete’s foot===
#Based on this concept, there is a practice to recite a portion from Torah, Mishna, and Gemara after Birchot HaTorah before Pesukei DeZimrah.<ref>Rav Amram Goan (cited by Tosfot Kiddushin 30a s.v. lo) established learning a piece of torah, mishna, and talmud each day before pesukei d’zimrah. Tosfot Avoda Zara 19b s.v. yeshalesh, Ritva Avoda Zara 19b s.v. vekatvu, and Hagahot Maimoniyot (Talmud Torah 1:8) cite this establishment. </ref>
# One may not use any medication for athlete’s foot on [[Shabbat]]. <ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
#<span id="chokleyisrael"></span><span id="chokleyisrael"></span> Some have the righteous practice of learning [[Chok LeYisrael]] which is a daily learning regiment set up by the Arizal that includes pesukim from Torah, Nevuim, Ketuvim, Mishnayot, Gemara, Zohar, Halacha, and Mussar.<ref>The source for such a schedule is the Arizal (Shaar Mitzvot VaEtchanan). Kitzur Shulchan Aruch 27:3 writes that it's praiseworthy to learn the [[Chok LeYisrael]] daily. Further on the topic, see the Machzik Bracha 156:6, Sh”t Shalmat Chaim Zonenfeld Y”D 89, Kaf HaChaim 132:6, 155:3, and Sh”t Yabia Omer (Y”D 4:31(5), O”C 9:108(79)). </ref>
===Back or neck brace===
#<span id="chokleyisrael"></span><span id="chokleyisrael"></span>Rav Shlomo Wolbe felt that there are four basic areas aside from the regular Gemara curriculum of the yeshiva that the yeshiva student should master. a. Shulchan Aruch Orach Chaim with the Mishnah Berurah b. Chumash with the commentaries of Rashi and Ramban c. Pirkei Avos with the commentary of Rabbenu Yonah d. Mesillat Yesharim.<ref>Alei Shur Chelek Alef pg. 29. Rav Wolbe calls this Tzurat HaYehudi (the Framework of a Jew).</ref>
# One may put on or remove a back or neck brace on [[Shabbat]]. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)Based on ruling of Rav S.Z. Auerbach in Shemiras Shabbos K’hilchasah 34, note 113. </ref>
#<span id="chokleyisrael"></span>The order for a parent or teacher to teach children Torah is discussed here:[[Halachos for Educators#Torah Curriculum to Teach Children]].
===Bee sting===
# If one has a bee or wasp sting the stinger may be removed and the area may be washed with ice water, lemon juice or vinegar, etc. The area may not be soaked, however, in those liquids. <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 478), [http://www.torah.org/advanced/weekly-halacha/5760/chukas.html Rabbi Doniel Neustadt on Torah.org], See Mishnah Berurah 328:141,142 </ref>
# One may use liquid or spray insect repellent on [[Shabbat]]. <ref> Shemiras Shabbos K’hilchasah 14:35; Shalmei Yehudah, pg. 179, [http://www.torah.org/advanced/weekly-halacha/5760/chukas.html Rabbi Doniel Neustadt on Torah.org]</ref>
===Birth control===
# It's permissible to take birth control pills on [[Shabbat]] (assuming she received halachic permission to take these pills). <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=2228 Rabbi Mansour on DailyHalacha.com]</ref>
===Bone fracture===
# For a simple bone fracture a non-Jew may be asked to do anything necessary, e.g., make a phone call, drive a car, take x-rays or put on a cast. [If a non-Jew is not available, some poskim permit a Jew to do these acts if they are done with a shinui, in an abnormal manner. <Ref> This is the view of Shulchan Aruch ha-Rav 328:19 and Eglei Tal (Tochen 18). Some poskim (Rav S.Z. Auerbach, quoted in Shemiras Shabbos K’hilchasah 33, note 18; Shevet ha-Levi 8:93) rule that one may rely on this view, especially when there is “danger to a limb.” Note, however, that Mishnah Berurah, Aruch ha-Shulchan and most poskim do not agree with this leniency. </ref>] If there is even a small chance of internal bleeding, e.g., the thigh or pelvis bone was fractured, or if the elbow was shattered, all Shabbos restrictions are lifted. <Ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
===Cellulites===
# Since cellulitis may be life-threatening immediate medical attention is required. <Ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
===Cold===
# For a cold one may not take medications or vitamins. <ref> 39 Melachos (Rabbi Ribiat, vol 2, pg 481), [http://www.torah.org/advanced/weekly-halacha/5760/chukas.html Rabbi Doniel Neustadt on Torah.org], Rav S.Z. Auerbach (Shemiras Shabbos K’hilchasah 34, note 52) write that there is room for leniency in kavod ha-beriyos situations, e.g., a constantly dripping nose which is disturbing to people who are around him.</ref>  unless one is experiencing discomfort in his whole body or is bedridden. However, one may eat chicken soup or tea with honey to obtain relief.<Ref> 39 Melachos (Rabbi Ribiat, vol 2, pg 481), The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
===Cough===
# Cough–medication may not be taken. If the cough may be an indication of pneumonia or asthma, medication is permitted. <Ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
===Diabetes===
# All necessary medications for diabetes may be taken on [[Shabbat]]. <ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
===Diarrhea===
# For diarrhea one may not take medication unless one is in severe pain or weak all over. Prune juice or any other food or drink is permitted. A hot water bottle is permitted when one experiences strong pains. <ref> Mishnah Berurah 326:19, The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
===Chapped hands===
# For dried (or chapped) hands it is prohibited to rub them with either oil, ointment (Vaseline) or lotion. <ref> 39 Melachos (Rabbi Ribiat, vol 2, pg 481) </ref>One who regularly uses a pourable, liquid lotion or oil on his hands (whether they are chapped or not) may do so on Shabbos, too, even if his hands are chapped.<ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)based on S”A 327:1</ref>
===Chapped lips===
# For dried or cracked lips one may not apply chap stick or any other medication, liquid or otherwise. <Ref> 39 Melachos (Rabbi Ribiat, vol 2, pg 481), The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
===Ear infection===
# For an ear infection all medications are permitted. Cotton balls may be inserted. <Ref>[http://www.torah.org/advanced/weekly-halacha/5760/chukas.html Rabbi Doniel Neustadt on Torah.org], It is prohibited to tear cotton balling on Shabbos; Minchas Yitzchak 4:45; Shemiras Shabbos K’hilchasah 35:20. </ref> Even if the infection is no longer present, prescribed medicine begun on a weekday must be continued until finished in order to avoid a relapse. <Ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
===Eye inflammation===
# For an eye inflammation eye drops (or ointment) may be instilled in the eye. If the eye is not inflamed but merely irritated, no medication is permitted. <Ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)based on S”A O.C. 328:20 </ref>
===Fever===
# For a fever any oral medications may be taken. A mercury thermometer may be used. <Ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)based on S”A O.C. 306:7 </ref> If a person is suffering from high-grade fever, a non-Jew may be asked to do whatever the patient needs in order to feel better. <Ref> Mishnah Berurah 328:46, 47 </ref> If the cause of the fever is unknown, a doctor should be consulted.
===Headache===
# For a headache medication should not be taken. If the headache is severe enough so that one feels weak all over or is forced to go to bed, medication may be taken. One who is unsure if he has reached that stage of illness may be lenient and take pain- relieving medication. <Ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)See Ketzos ha-Shulchan 138, pg. 100; Minchas Yitzchak 3:35; Be’er Moshe 1:33; 2:32. </ref>
===Heartburn===
# For heartburn foods which will have a soothing effect may be eaten. Some poskim permit taking anti-acid medication while others are stringent. If the medicine is prescribed by a doctor, one may be lenient. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)See Ketzos ha-Shulchan 138, pg. 98; Tzitz Eliezer 8:15 (15-21); Az Nidberu 1:31; Shemiras Shabbos K’hilchasah 34:4 </ref>
===Hemorrhoids===
# For a mild case of hemorrhoids medication may not be taken. For a severe case, it is permitted to sit in a “sitz bath” (with water that heated before Shabbos), or use medicated pads or suppositories. <Ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
===Herniated disc===
# For a herniated disc (back and leg pain) ice packs or hot packs are permitted. Physical therapy exercises, e.g. stretching, are permitted. If the pain is severe to the degree that the entire body is in pain, painkillers or other medications are permitted as well. <Ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
===Indigestion===
# One may take a leisurely walk in order to help digestion. <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 477) </ref>
# One may drink prune juice in order to act as a laxative. <ref>39 Melachos (Rabbi Ribiat, vol 2, pg 481) </ref>
===Infection===
# For an infection all medications are permitted. <Ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
===Lactose===
# For lactose intolerance one may not take enzyme supplement tablets. But it is permitted to add enzyme drops to liquid dairy foods before Shabbos and drink the dairy on Shabbos. <Ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt). See Refuas Yisrael, pg. 245. </ref>
===Migraine===
# For a migraine headache any oral medications may be taken. <Ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
===Nosebleed===
# For a nosebleed bleeding may be stopped with a tissue or a napkin. If none is available, a cloth napkin may be used. <ref> Mishnah Berurah 328:146 </ref>
===Retainer===
# One may insert and remove a retainer on [[Shabbat]]. <ref> Shemiras Shabbos K’hilchasah 34:29 </ref>
===Scab===
# It is permitted to remove a scab as long as blood is not drawn from the wound. <ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)based on S”A O.C. 328:22 and Mishnah Berurah 90. </ref>
===Sleep disorder===
# There are conflicting views among contemporary poskim about taking sleeping pills or No-Doze pills. <ref> See Minchas Yitzchak 3:21, Tzitz Eliezer 9:17, Be’er Moshe 1:33 and Shalmei Yehudah, pg. 176, for the various views. </ref> One who is weak all over or bedridden may take them. Cotton balls may be used as ear plugs. It is permitted to use pliable ear plugs, which are made from a wax-like material that spreads to fill the cavity of the ear. <ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)quoting Rav S.Z. Auerbach (Shemiras Shabbos K’hilchasah 14:45); Shraga ha-Meir 5:23. Rav Y.S. Elyashiv, however, recommends not using pliable ear plugs on Shabbos; see Ashrei ha-Ish 17:117; 33:7 </ref>
===Sore throat===
# For a sore throat medication may not be taken. Gargling is prohibited. <Ref> S”A 328:32</ref> Drinking tea or any other hot drink, or sucking a candy, is permitted even if the intention is for medicinal purposes. <ref>S”A 328:37 </ref>
===Splinter===
# A splinter under the skin may be extracted with the fingers, or with tweezers or a needle. If, unavoidably, a little blood is secreted in the process, it is of no consequence. <ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)quoting Mishnah Berurah 328:88 and Sha’ar ha-Tziyun 63. 39 Melachos (Rabbi Ribiat, vol 2, pg 478) writes one may remove a splinter even if it may bleed, but one may remove if it will certainly bleed unless it is very painful. </ref>
===Sprain===
# For a sprain if the patient is not experiencing severe pain, nothing may be done. If the patient is experiencing severe pain, medication may be taken and a massage may be given. A makeshift splint may be applied, provided that no Shabbos Labors are transgressed. <Ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
===Stitches===
# Only a non-Jew is allowed to stitch any wound, even if the stitching is done only for cosmetic reasons. <ref> Minchas Shelomo 2:34-33 and Nishmas Avraham, vol. 4, O.C. 340. See also Shemiras Shabbos K’hilchasah 33, note 26, and 35, note 65-66.</ref>A Jew may place a butterfly bandage or steri-strips to close a simple laceration or cut. Surgical skin closure glue may also be used. <ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
===Stopping bleeding===
# Pressure may be applied to a cut to stop bleeding. Sucking or squeezing out blood is prohibited. <ref> [http://www.torah.org/advanced/weekly-halacha/5760/chukas.html Rabbi Doniel Neustadt on Torah.org], Mishnah Berurah 328:147 </ref>
===Strep throat===
# For a strep throat all oral medications may be taken. Even if the infection is no longer present, the prescribed medicine begun on a weekday must be continued until finished. A culture may be taken by a non-Jew. <Ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
===Sunburn===
# For a ordinary sunburn medications are not permitted. <Ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
===Sweating===
# It is permitted to sprinkle baby powder on those parts of the body which are perspiring. <Ref> Shemiras Shabbos K’hilchasah 34:12 </ref>
===Swelling===
# It is permitted to press a knife, etc. against the skin to prevent or minimize swelling. <Ref> Mishnah Berurah 328:144 </ref> It is permitted to wash or soak the swollen area in water.<ref> Tzitz Eliezer 8:15 (15-12) </ref>It is permitted to place a compress, <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)writes in order to avoid sechitah and/or libun, only paper towels or napkins should be used and care should be taken not to squeeze them.</ref> ice (placed in plastic bag) or any frozen item over a swollen area. <ref> Shemiras Shabbos K’hilchasah 35:35; Be’er Moshe 1:33-18 </ref>
===Toothache===
# A minor (cavity) toothache may not be treated with painkillers, but one is permitted to drink whiskey, etc., provided that it is swallowed immediately. <ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)based on S”A O.C. 328:32. See also Mishnah Berurah 328:102 </ref>A severe toothache (to the point where one feels weak all over) or gum infection may be treated with oral medication. If the tooth needs to be extracted, a non-Jew may be asked to do so. <ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)based on Rama, O.C. 328:3. See Tzitz Eliezer 9:17 (2-11)</ref>
===Wound===
# Cuts and abrasions may be washed or soaked in water. Hydrogen peroxide may be poured over a cut. It is not permitted, however, to soak absorbent cotton or paper in such a solution and then wash the wound with it. The wound may be covered with a non-medicated Band-Aid. <ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>


==Purchasing the medicine==
==Halacha and Mussar==
# In situations where one is considered “ill” and is permitted to take medicine on Shabbos, it is also permitted to ask a non-Jew to drive to a drugstore, buy medicine and bring it to him. <Ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>


==Specific medicines==
#It's very important to learn Mussar daily because the greater one is, the greater one's Yetzer hara is.<ref>[[Sukkah]] 52a </ref> Torah was created as an antidote to the Yetzer Hara.<ref>Kedushin 30b </ref> Even if learning Mussar takes away from learning other portions of Torah like Gemara, it's important to study Mussar.<ref>Birkei Yosef 1:9 and Chaye Adam ([[Yom Kippur]] Klal 432) write that one should study Mussar daily even at the expense of torah study time. Mishna Brurah 1:12 (and Shaar Tzion 1:26), Halacha Brurah (1:11 and 55:4), and Halichot Olam (8 pg 336) quote this as halacha. </ref>
===Foods and drinks===
#Someone who only has 2 or 3 hours to learn daily should learn Halacha from Shulchan Aruch and commentaries or from contemporary Poskim so that one will be knowledgeable in practical laws and not come to do a sin without knowing. This is more preferable than learning Daf Yomi, or Gemara and Rishonim from which one can’t derive practical halacha.<ref>Derisha Y”D 246:6, Shach Y”D 246:5 write that someone who only has a little time should learn from the poskim as it says in Nidda 73a someone who learns Halachot every day is a Ben Olam Haba. Shulchan Aruch HaRav (Tamud Torah 2:9), Yarot Devash, Derech HaChaim, Sh”t Teshuva MeAhava (Introduction to 2nd volume), Sh”t Yachave Daat 6:52, Kaf HaChaim Palagi 29:9, Mishna Brurah 155:3, and Halacha Brurah 155:4 concur. </ref>
# Even someone with a minor ailment may eat food which healthy people eat even if one’s intention is for improving one’s health. For example, someone who has a head ache may eat honey, a lemon, or suck on candy. Someone who has a hoarse throat may swallow a raw egg. <Ref>Shemirat Shabbat KeHilchata 34:4 </ref>
 
# Foods and drinks are permitted even when they are consumed for medicinal purposes. For example, one may have tea for a sore throat on Shabbos. <ref>[http://www.torah.org/advanced/weekly-halacha/5760/chukas.html Rabbi Doniel Neustadt on Torah.org], 39 Melachos (Rabbi Ribiat, vol 2, pg 477) </ref>
==Learning Kabbalah==
=== Vitamins ===
 
# If the purpose of the vitamin is to serve as a food supplement it is permitted to take such a vitamin on [[Shabbat]]. <ref>The Weekly Halachah Discussion (Rabbi Doniel Neustadt)</ref>
#It’s forbidden for someone to learn Kabbalah unless has learned seriously all of Gemara and Poskim, and is a Talmud Chacham ingrained with Yirat Shamayim. One should protest if someone is teaching Kabbalah to the public especially if the teacher himself isn’t fitting to learn it.<ref>Zohar (Pekudei 247b) describes the importance of learning the secrets of Torah and it’s reward. However the poskim write that one needs to have first learned Gemara and Poskim including Etz Chaim (pg 1d), Rama Y”D 246:4, Maharsha (Chagiga 13a), Shelah (Eser Maamarot 29b), Sh"t Yabia Omer 10:23 and Sh”t Yachave Daat 4:47. Interestingly, S”A HaRav (Talmud Torah 2:1) writes that Kabbalah is included in the section of Talmud (one of the three sections a person should learn daily, see above).</ref>
# If the purpose of the vitamin is to strengthen a weak body or to relieve certain symptoms, in the opinion of many poskim, one may not take those vitamins on Shabbos. <ref> The Weekly Halachah Discussion (Rabbi Doniel Neustadt) references Igros Moshe, O.C. 3:54, Minchas Shelomo 2:37 and Shemiras Shabbos K’hilchasah 34, note 86, quoting Rav S.Z. Auerbach. See, however, Tzitz Eliezer 14:50, who takes a more lenient approach concerning vitamins on Shabbos. </ref>
 
==Learning at day and night==
 
#One should establish a fixed time to learn after [[davening]]. One should make certain that that time is fixed and one doesn't miss it even if one thinks one can make a lot of money by missing it. If one has a great need that one needs to leave for, one should learn at least one pasuk or one halacha. After finishing whatever was pressing one should complete one's daily standard amount.<ref>Kitzur Shulchan Aruch 27:1</ref>
#It’s important to learn at night and not waste it all with sleep, eating, and talking because one accomplishes most of his learning at night <ref>Rambam (Talmud Torah 3:13). Shulchan Aruch 238:1 rules this with the language one must be very careful to learn torah at night, more careful than the day! </ref>, that learning is not easily forgotten and is considered like the Avoda of the [[Korbanot]]. The joy of Torah is specifically felt for learning at night and Hashem grants a special Chesed for one who learns at night.<ref>Avoda Zara 3b. The gemara in Eruvin 65a says that night was created specifically for Torah study. The gemara in Chagigah 12b says that one who studies Torah at night will enjoy Hashem’s grace by day, as the pasuk in Psalms 42:9 says “By day, G-d will direct His grace, and at night, His song is with me.” </ref>.
#There's a special practice to "join the day and night" with learning or [[davening]] by learning during sunset and sunrise.<ref>Yalkut Yosef (Kitzur Shulchan Aruch 1:6), Bear Hetiev 238:1, and Mishna Brurah 1:2 in of the Shlah HaKadosh in fulfillment of the pasuk in Yehoshua 1:8 "you shall meditate on it day and night." </ref>
#If one has a certain daily schedule of learning and hasn't completed it yet, one should finish it at night. However, preferably one should make a stipulation not to accept the daily schedule as a neder, but rather bli neder in case one misses a day.<ref>Shulchan Aruch 238:2, Mishna Brurah 238:5, Kitzur Shulchan Aruch 71:1 </ref>
 
==Learning Tanach at night==
 
#According to the Kabbalah, it's preferable not to learn Tanach at night.<ref>Birkei Yosef 1:13, 238:2 in name of the Arizal, Ben Ish Chai Pekudei #7, Kaf HaChaim 237:9. </ref> However, some argue that one may be lenient.<ref>Shaar HaTziyun 238:1 in name of the Pri Megadim. </ref> However, since it's not forbidden but only preferable, if not learning Tanach will cause [[Bitul Torah]] (Chas VeShalom) one may learn Tanach.<ref>Piskei Teshuvot 238:1 </ref>
#It is permissible to read Tehilim at night if read as a [[prayer]] for the sick or for another cause.<ref>Sh"t Tzitiz Eliezer 8:2 </ref>
#It is permissible to read Tanach on Friday night or the night of [[Yom Tov]].<ref>Piskei Teshuvot 238:1, Sh"t Yabia Omer 6:30, Sh"t Maharashdam 1:158 </ref>
#It is permissible to learn Tanach along with Rashi at night.<ref>Sh"t Veyeche Yacov O"C 9, Piskei Teshuvot 238:1 </ref>
 
==Women Learning Torah==
 
#Women are exempt from learning Torah.<ref>Rambam (Talmud Torah 1:1). [https://www.hebrewbooks.org/pdfpager.aspx?req=21979&st=&pgnum=117 Rav Chaim Palagi (Torah Vchaim n. 208)] explains kabbalistically why women are exempt from this mitzvah.</ref> Nonetheless, women may learn torah and will be rewarded for their actions. However, women are obligated to learn the laws of the mitzvot that apply to them.<ref>Shulchan Aruch Y.D. 246:6
 
*'''Exemption''': The Gemara Kiddushin 29b derives from the pasuk that women are exempt form learning Torah. Rambam (Talmud Torah 1:1) and Shulchan Aruch Y.D. 246:6 codify this.
*'''Potential Issue''': The Mishna Sotah 20a cites a dispute between Rabbi Eliezer and Ben Azay whether a father should or should not teach a daughter torah. The Rambam (Talmud Torah 1:13) and Shulchan Aruch 246:6 codify the opinion of Rabbi Eliezer that a father should not teach his daughter. According to Rashi (Sotah 21b s.v. keilu) Rabbi Eliezer holds that it is forbidden to teach a daughter Torah because it may lead to using her cleverness acquired from Torah in order to sin stealthily. Rambam (Talmud Torah 1:13) interprets the gemara to mean that teaching a daughter torah is prohibited because she might misunderstand Torah and make a mockery of its true intent.
*'''On her own initiative''': Both the Rambam and Shulchan Aruch ibid. write that a woman may learn Torah on their own and is rewarded for it like someone who isn't obligated in a mitzvah and fulfills it. Prisha YD 246:15 explains that a woman may learn on her own even Torah SheBaal Peh because once she decided to learn on her own we can assume that she isn't going to cause Torah to become a mockery. The Chida in Tov Ayin (Siman 4) agrees. Tzitz Eliezer 9:3:1-3 supports this opinion.
*'''Torah Shebichtav''': The Rambam ibid. writes that preferably one shouldn't teach women Torah Shebichtav. Taz YD 264:4 writes that it is permitted and even ideal to teach women Torah Shebichtav on a simple level. Sheol UMeishiv 3:41 and Atret Zekenim OC 47:3 agree.
*'''Learning Halacha''': The Agur (Siman 2) writes that women are obligated to learn the halachot that apply to them. Sefer Chasidim 313, Maharil 45:2, Rama YD 246:6, Taz 47:14, and Shulchan Aruch HaRav (Talmud Torah 1:16) agree.</ref>
 
==Non-Jews Learning Torah==
 
#In general, it is forbidden for non-Jews to learn Torah <ref name=":0">Sanhedrin 59a. Along the same lines, Rabbi Dovid Tzvi Hoffman (Melamed Leho'il Y.D. 2:77, cited by Rabbi Shlomo Brody in A Guide to the Complex pg. 181), allows Jews to teach non-Jews any narrative portions of the Torah, as those portions will inspire those non-Jews to believe in the grandeur of God and appreciate the ''sheva Mitzvot Bnei Noach'' more.</ref> and for Jews to teach non-Jews Torah<ref>Chagiga 13a. Tosefot ''ibid'' s.v. "Ein" asks why there is a need to forbid teaching non-Jews if the gemara in Sanhedrin 59a already forbid non-Jews from learning Torah. Tosefot explains that the prohibition of teaching a non-Jew Torah is meant to apply even in cases where the non-Jew has other sources of learning Torah aside from you.</ref>, but the ''poskim'' established several exceptions, as follows:
##Some ''poskim'' maintain that this prohibition applies only to non-Jews who deny the divinity of the Torah.<ref>Shu"t HaRambam 147, cited in A Guide to the Complex, pg. 181</ref>
##Since non-Jews are commanded in the ''sheva Mitzvot Bnei Noach'', some ''poskim'' hold that it is appropriate to teach them the sections of the Torah that pertain to those Mitzvot.<ref name=":0" />
##Some ''poskim'' allow teaching any sections of Tanach to non-Jews but prohibit teaching non-Jews the Oral Law.<ref>Netziv (Meishiv Davar 2:77), Maharatz Chayot (Sota 35b s.v. “li-Divarecha”). Meiri Sanhedrin 59a s.v. "Ben Noach" (also footnote 3 in ed. Kedem Yerushalayim) implies that he distinguishes between Tanach and Talmud because he says, "if [the non-Jew] learned Torah not with the goal of fulfilling the Mitzvot; rather, he wants to delve into the knowledge of our Torah and ''Talmudeinu'', then [such a person] is fitting to be punished." [https://www.etzion.org.il/en/shiur-08-talmud-torah-non-jews Rabbi Tzvi Sinensky] explains that this idea might be rooted in the fundamental principle that the Jewish people’s covenant with God is rooted in the Oral Torah, not Scripture.</ref>
##If the non-Jew wants to learn Torah in-depth in order to learn about Judaism and the Torah due to intellectual interest, then some ''poskim'' permit teaching Torah to non-Jews.<ref>Seridei Esh 2:26</ref>
#According to many opinions it is permitted to teach non-Jews Torah in a superficial way just to explain them Torah without the reasons or the depths of the Torah. Additionally, it is permitted to give a ruling for a non-Jew to act in a certain fashion without explaining the reason.<ref>Mishnat Hager p. 321 quotes the Beer Sheva (Beer Mayim Chayim n. 14) who permits teaching torah to non-Jews if you don't explain the reasons or the intricate logic of Torah. Tiferet Yisrael (Zevachim 14:4) explains that ti is permitted to rule for a non-Jew without explaining its reason.</ref>
 
==Teaching Torah==
 
#All who are obligated to learn Torah are also obligated to teach Torah.<ref>Gemara Kiddushin 29b, Mishneh Torah Hilchot Talmud Torah 1:1 </ref>
#Specifically, a father is obligated to teach his son Torah.<ref>Mishneh Torah Hilchot Talmud Torah 1:1 </ref> The obligation begins when the son begins to talk, he should be taught "Torah Tziva Lanu Moshe.." as well as the first pasuk of Kriat Shema.<ref>Bayit HaYehudi vol. 3 pg. 136 </ref>
#A father is required to provide a Torah education for his son even if it will require him paying for a private teacher or private school.<ref>Bayit Yehudi vol. 3 pg. 136  </ref>
#A man is even obligated to teach his grandson Torah<ref>Gemara Kiddushin 30a, Mishneh Torah Hilchot Talmud Torah 1:2 </ref> and pay for his tuition to learn Torah.<ref>Shulchan Aruch 245:3 writes that it is an obligation for a parent to pay for the tuition of his son's Torah education. Shach 245:1 writes the same applies to a grandson.</ref> Some say that this is is only true for one's son's son and not one's son's daughter.<ref>Shach 245:1 writes that there's an obligation to pay for the Torah education of all grandchildren but he cites the Maharshal who limits it to one's son's son. Gra YD 240:34 writes that there's no kibbud av v'em obligation to one's mother's father.</ref>
#Children are exempt from [[learning Torah]].<ref>Rambam (Talmud Torah 1:1) </ref>
 
==Learning Aloud==
 
#One should make sure to learn Torah out loud. If one learns out loud, one will be blessed to remember one's learning.<ref>Eirvuin 54a, Rambam (Talmud Torah 3:12), Shulchan Aruch YD 246:22, Kitzur Shulchan Aruch 27:5. Chida in Petach Eynayim (Eruvim 54a) writes that as the pasuk in Beresheet 27:22 הקל קול יעקב one קול, voice, is spelled complete and one is complete without a vav, to indicate that when we pray we silently and when we learn we learn aloud. </ref>
#Bruria, the wife of Rebbe Meir, was passing a student who was studying silently without verbalizing what he was learning. She rebuked him and said that his manner of study was incorrect because the verse states, “Life comes to the one who comes upon them” which is meant to be understood as, “life comes to the one who articulates its words with one’s mouth.” <ref>Eruvin 53b-54a </ref>
#When one learns one should learn out loud but it’s considered Talmud Torah even if one only thinks about it and doesn't even enunciate the words.<ref>Rav Ovadia Yosef in Halichot Olam (8 pg 390) and Anaf Etz Avot (Avot 3:3). Rav Ovadia cites the Rashbetz Avot 3:3, Yereyim 27, and Shitah Mikubeset Brachot 15b all say that learning in thought is called learning. Interestingly, the Maharal (Derech Chaim Avot 3:6) writes that when learning with someone else, such as a chevruta, one is forced explain the issue in words in order to discuss it. In this manner, one accomplishes the an awesome fulfillment of learning Torah which is spoken aloud. However, when one learns alone, even if one says the words aloud, primarily it is a mental thought process and the words are insignificant, which is a lower level of learning Torah. </ref> Some poskim hold that for Mikra if one doesn't enunciate the words it isn't considered learning.<ref>Shulchan Aruch Harav 2:12 writes that if for Mikra one doesn't enunciate the words that one is learning it isn't considered learning at all. Gevurat Yitzchak v. 2 pp. 19-20 Sotah 32b s.v. layma proves from the Shitah Mikubeset Brachot 13a citing the Raavad that if one doesn't enunciate the words of Mikra when learning it doesn't fulfill the mitzvah.</ref>
 
==Learning with a Chevrusa==
 
#Even though it is preferable and advantageous to learn with a Chevruta (partner) or in a Chabura (group) nonetheless, one who learns by oneself, fulfills the Mitzvah Deoritta of Talmud Torah.<ref>Tanna Dvei Eliyaho 23 writes that Hashem finds favor in the Jewish people because they learn in groups (Chabura’s). Pirkei Avot 3:2-3 says that an individual who learns gets reward for learning, two who learn together have their Torah written in Hashem’s Sefer Zichronot and the Shechina is present, while ten who learn together have the Shechina precede the group in wait for their learning. [[Brachot]] 63b says that one really acquires his Torah that he learns in a Chabura. From the above it just seems that there are good levels of learning and then higher forms, yet from Tanit 7a which says that Talmidei Chachamim who learn by themselves are cursed, become foolish, and sin, it seems that learning as an individual is problematic. Nonetheless, because nowadays we learn from a Sefer it’s permissible (Halichot Olam 8 pg 390) and Yavetz (Introduction) writes that it doesn’t apply to learning in [[Israel]] where the air makes one wise. Even though, Maharal (Derech Chaim (Avot 3:3)) writes that learning by oneself even if one says it out loud isn’t considered Osek in Divrei Torah, Halichot Olam rejects using this for halachic implications because one makes [[Brachot HaTorah]] for Torah one learns by oneself and also Mishna Brurah (Beiur Halacha beginning of 155) writes that the mitzvah of Talmud Torah also applies to learning individually. </ref>
 
==Interrupting Torah Learning==
 
#Regarding what to do when learning Torah comes into conflict with other mitzvot, see [[Which_Mitzvot_take_precedence%3F#Learning_Torah_and_Other_Mitzvot]].
#One should not interrupt Torah learning to answer Baruch Hu Ubaruch Shemo.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111 </ref>
#Should one interrupt one's learning in order to say the bracha on lightning and thunder? See [[Bracha_For_Seeing_Natural_Wonders#Lightning_and_Thunder]].
 
==Prerequisites for Learning Torah==
 
#One should not learn Torah if one needs to go to the bathroom.<ref>Rama 92:1</ref> Some say that it is permitted if one can hold it in for 72 minutes<ref>Mishna Brurah 92:7</ref> and others say it is forbidden.<ref>Shaarei Teshuva 6:5</ref>
 
===Learning in Front of Ervah===
 
#It is forbidden to learn Torah in a place where there is ervah exposed. A tefach of a woman that is usually covered is considered ervah.<ref>Shulchan Aruch 75:1</ref>
#Hair of married women is considered ervah.<ref>Shulchan Aruch 75:1</ref>
#One shouldn't learn torah where there is a woman singing including your wife.<ref>Shulchan Aruch 75:3</ref>
#According to Sephardim, it is permitted to learn Torah in front of ervah if one closes one's eyes. According to Ashkenazim one may not learn in front of ervah unless one turns one's body away and doesn't see it.<ref>Shulchan Aruch 75:6, Mishna Brurah 75:29</ref>
#It is permitted to think Torah in front of ervah.<ref>Mishna Brurah 75:29</ref>
 
===Learning in an Unclean Place===
 
#It is forbidden to learn Torah in front of feces. However, if the feces are covered even by glass or something transparent it is permitted to learn.<ref>Shulchan Aruch 76:1</ref>
#If there are feces before him in a moving state it is forbidden to learn Torah.<ref>Shulchan Aruch 76:2</ref>
#If someone didn't wipe themselves properly and there are feces on his body by his private area he may not learn Torah even if they are covered,<ref>Yoma 30a, Shulchan Aruch 76:5</ref>
#It is permitted to learn in a house and not be concerned that there are feces in it.<ref>Shulchan Aruch 76:7</ref>
#In the days of Chazal an area there was a children was considered suspect of being unclean and it would be forbidden to learn unless it is checked.<ref>Mishna Brurah 76:23 based on Rabbenu Yonah. Aruch Hashulchan 76:17 writes that one doesn't have to check the area for feces before learning even if there are children around unless it entered one's mind that there is a concern that there is feces.</ref> Today even if there are children at home the home is considered as having a status of clean from feces.<ref>Piskei Teshuvot 76:10 citing Or Letzion 2:6:14, Halichot Shlomo 22:4, Mishna Halachot 11:59, Ishei Yisrael 52 fnt. 67</ref>
 
==Taking Money for Learning and Teaching Torah==
===Learning Torah===
 
#The mishna in Mesekhes Avos states that one should not derive benefit from his Torah learning.<ref>Avos 4:5.</ref> The Rambam Avos 4:5 and in Hilchos Talmud Torah perek 3.  explains that it is a desecration of G-d’s name, and by extension His Torah, to make Torah learning into a money-making profession.<ref>The Rambam lists several different reasons as to why taking money for Torah is wrong. Besides the consideration of chillul Hashem, the Rambam adds that melachah is a positive virtue which prevents falling into sin (Hilchos Talmud Torah 3:10). Thus, if a person is only learning and is not working he may run a greater risk of falling prey to sin.</ref>
#Many gedolei Yisroel throughout the generations disagreed with the Rambam.<ref>See the Tashbetz’s reaction to the Rambam (Shut Tashbetz 1:142), where he notes that it was always the practice that Bnei Yisroel have supported their Torah scholars. He brings several proofs from midrashic and Talmudic sources that it is permissible, or perhaps even obligatory, for Torah scholars to accept wealth that matches their stature. The Rama YD 246:21 codifies the Tashbetz’s opinion. Also, Kesef Mishna (Talmud Torah 3:10) emphasizes that there was a strong minhag to be lenient on this, and he ends off by saying that even if the halacha is like the Rambam, maybe we should apply the rule of "et laasot l'hashem". He repeats this sentiment in Bet Yosef YD 246:21.
The Maharshal (Yam Shel Shlomo Chullin 3:9) is adamantly opposed to the opinion of the Rambam if not taking money will cause bitul torah. He says that if a person can learn more by taking money to learn, he should do so, and it is an aveirah not to take it! </ref> Additionally, some poskim limit the scope of the Rambam’s psak and conclude that even he would agree that it is permissible to take money for Torah learning if learning would otherwise be impossible.<ref>For example, see Rav Moshe Feinstein’s approach to the Rambam in Igros Moshe (Yoreh Deah 4:36). He contends that the Rambam only said that accepting money for learning would be prohibited if the Torah scholar is capable of studying diligently with a clear mind even after working for parnassah for a portion of the day. However, if the scholar is not capable of concentrating in the same way that he would be without having engaged in work, it is permissible for him to accept donations from the tzibbur.  
Taz YD 246:7 is swayed by the concern that nowadays making parnasa for tuitions, weddings, and raising a Jewish family is really very hard. Also, Biur Halacha OC 231 says perhaps the Rambam would be modeh that it is muter if it isn't possible to learn properly and work.
Furthermore, Rav Moshe (Igrot Moshe YD 2:116) says that it isn't even a midat chasidut to be stringent for the Rambam nowadays if it'll cause you to minimize your learning, since nowadays we're not capable of doing both. Rav Ovadia Yosef in Yabia Omer YD 7:17 agrees with Rav Moshe.
Interestingly, Maaseh Rav (sheilta 50) says Rav Chaim Volozhon was asked by an avrech if he was right in deciding to turn down a Yisachar-Zevulun opportunity because he said that he didn't want to share his spiritual reward for money. Rav Chaim said he was totally wrong. By not taking the money, he indicated that he wasn't interested in fulfilling Hashem's will; rather, he just wanted the spiritual reward. If he wanted to promote Hashem's mitzvot in a greater fashion, he would take the money so that he would be free to learn more.</ref>
#We pasken that, while it is commendable for a Torah scholar to support himself from his own earnings, it is permissible for him to accept donations to facilitate his learning.<ref>Rama, Yoreh Deah 246:21. </ref>
 
===Teaching Torah===
 
#There is also a prohibition to charge money to teach Torah.<ref>Gemara Bechorot 29a, Shulchan Aruch, Yoreh Deah 246:5</ref>
#However, there are several heteirim for those teaching Torah to charge money. For example, payment can certainly be accepted for any teaching position which includes disciplining children or instruction of non-Torah subjects.<ref>See Beis Yosef to Yoreh Deah 246:5. See Rav Schachter’s explanation in Ginat Egoz (p. 188) where he writes that for younger grades the salary for teachers could be compensation for watching the students. For teachers of mature students, the salary could be considered a compensation to allow the teachers to have free time to learn and teach, but the actual teaching isn’t for pay. Accordingly, he writes that in his opinion, there shouldn’t be a fixed amount of sick days for rebbeim because they aren’t being paid by the day, but rather they are being paid so that they’re available to teach.</ref>
#Additionally, if there is no other way for a teacher to make a parnassah, it is permissible to accept wages for Torah instruction. Even if the teacher can make a living without these wages, he can charge money for clearly evident sechar batalah (payment for the amount of money he could have earned if he was not teaching).<ref>Shulchan Aruch, Yoreh Deah 246:5 </ref>
 
==Links==
 
*[http://www.yutorah.org/lectures/lecture.cfm/814103/rabbi-hershel-schachter/inyonei-talmud-torah/ Inyonei Talmud Torah] by Rabbi Hershel Schachter


==Elective surgery==
# One should make sure to schedule a non emergency surgery in the first three days of the week but not on or after Wednesday. However, after the fact and if one did the surgery at such a time and there is a situation of Pikuach Nefesh it is totally permissible to violate [[Shabbat]] like any other sick person in danger. <Ref>Shemirat Shabbat KeHilchata 32:33 based on the idea of Baal HaMoer quoted in S”A 248:4. Shemirat Shabbat KeHilchata (chap 32 note 99) quotes Rav Shlomo Zalman who says that if an expert doctor who is needed for this surgery is only available on Wednesday through Friday it is permissible to schedule the surgery then. For background of this topic [[Brit_Milah#Delayed Milah on Thursday or Friday|see here]].</ref> Sephardim could be lenient to schedule such a surgery on Wednesday but not past Thursday. <Ref>Yalkut Yosef ([[Shabbat]], vol 1, pg 60) </ref>
==Inducing labor==
# It is permissible for a pregnant woman who is past her term to receive a hormone infusion to induce labor if the doctor feels that there danger to the life of the mother or fetus. <Ref>Shemirat Shabbat KeHilchata (chap 32, note 98 (note 100, in new one)).For background of this topic [[Brit_Milah#Delayed Milah on Thursday or Friday|see here]]. </ref>
==Caesarian section==
# If according to the doctor a women has to have a caesarian section and she can choose to schedule the surgery, she should schedule for the first three days of the week and not Wednesday through Friday. <Ref>Shemirat Shabbat KeHilchata 36:4 based on the principle of the Baal HaMoer. For background of this topic [[Brit_Milah#Delayed Milah on Thursday or Friday|see here]]. </ref>
==A doctor on call==
# A doctor who is on call and there is a sick patient under his or her care, some say that the doctor should stay in the hospital or nearby so that the doctor will not have to travel on [[Shabbat]]<ref>Sh”t Igrot Moshe 1:131 and Shemirat Shabbat KeHilchata 30:26 </ref>, while others are lenient if it will ruin the doctor and his family’s oneg [[Shabbat]]. <ref>Shemirat Shabbat KeHilchata (chap 40 note 71) in name of Rav Shlomo Zalman Auerbach explaining that since there is a mitzvah of oneg [[Shabbat]] one is not obligated to leave one’s home on Friday in order to avoid violation of [[Shabbat]]. For background of this topic [[Brit_Milah#Delayed Milah on Thursday or Friday|see here]]. </ref>
==Related Pages==
# [[Tochen]] (grinding)
# [[Brushing Teeth on Shabbat]]
==Credits==
Halachipedia is very thankful to Rabbi Doniel Neustadt who gave Halachipedia permission to use his valuable article on this topic to improve the Halachipedia page.
==Sources==
==Sources==
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[[Category:Learning Torah]]

Revision as of 19:34, 20 August 2024

Learning torah.jpg

Learning Torah is incredibly important and rivals all other mitzvot in its importance.[1]

Importance

  1. Chazal tell us that "regardless, if one brings a large Korban or a small one as long as one's intentions are for heaven one's korban is accepted." [2] The same idea applies to Torah study. One should learn as much as one can and that is precious in God's eyes as long as one's intentions are pure.[3]
  2. If one likes to learn and really understands his learning, one can refrain from extending Tefillah and only say the portions that are obligatory.[4]
  3. Someone who learns Torah purely for the sake of heaven is deserving of great rewards.[5] Even if a person finds himself encouraged to learn for ulterior reasons he should continue to learn and eventually reach the level of learning purely.[6] Many emphasize that nowadays it is critical to start learning with an external motivation in order to overcome the Yetzer Hara and become involved in learning Torah[7] and once one is involved it'll help purify oneself.[8]
  4. If one learns and doesn't understand what is learning it isn't considered Talmud Torah.[9] Many poskim say that it is considered Talmud Torah when reading Tanach even if one doesn't understand it.[10] See Derech Hashem of Ramchal 4:2

Mitzvah on the Father

  1. A father has an obligation to teach his son Torah.[11] If a father doesn't teach his son Torah, the son is obligated to teach himself once he is bar mitzvah'ed and realizes that he should study Torah.[12]

Tanach, Mishna, and Talmud

  1. One should apportion one's time to study torah everyday into three, one portion for Tanach and some say it's commentaries, one portion for Mishna and Gemara, and one portion to analyze the primary ways the Torah is learnt so that one will know that which is forbidden and that which is permitted. After one grows in Torah one should review Tanach, Mishna, and Gemara, but focus on analyzing Torah. Some say that by learning Talmud Bavli one fulfills learning each area of Torah because the Bavli includes everything, nonetheless, certainly one must still know Tanach and Mishna. Some say that one should devote more time to Mishna than to Tanach and more time to Gemara than to Mishna each one according to its difficulty.[13]Rav Yisrael Salanter holds that nowadays, after the sealing of the Talmud, being that we can not learn Tanach the way Chazal did, we must define the terms "Mikra", "Mishna" and "Gemara" differently. "Mikra" today means to learn Talmud Bavli and Yerushalmi. "Mishna" today means to learn Tosfot and the Seforim of the Great Poskim- Rishonim and Achronim. "Gemara" today means proper Iyun in all that you learn and to be able to pasken Halachah from your learning.[14]
  2. Many authorities emphasize that it's absolutely crucial to learn Halacha so that one knows what one must do as well as mussar which subjugates the Yetzer Hara. Some say that these are included in the above three categories.[15] See further in the next section regarding Halacha and Mussar.
  3. Based on this concept, there is a practice to recite a portion from Torah, Mishna, and Gemara after Birchot HaTorah before Pesukei DeZimrah.[16]
  4. Some have the righteous practice of learning Chok LeYisrael which is a daily learning regiment set up by the Arizal that includes pesukim from Torah, Nevuim, Ketuvim, Mishnayot, Gemara, Zohar, Halacha, and Mussar.[17]
  5. Rav Shlomo Wolbe felt that there are four basic areas aside from the regular Gemara curriculum of the yeshiva that the yeshiva student should master. a. Shulchan Aruch Orach Chaim with the Mishnah Berurah b. Chumash with the commentaries of Rashi and Ramban c. Pirkei Avos with the commentary of Rabbenu Yonah d. Mesillat Yesharim.[18]
  6. The order for a parent or teacher to teach children Torah is discussed here:Halachos for Educators#Torah Curriculum to Teach Children.

Halacha and Mussar

  1. It's very important to learn Mussar daily because the greater one is, the greater one's Yetzer hara is.[19] Torah was created as an antidote to the Yetzer Hara.[20] Even if learning Mussar takes away from learning other portions of Torah like Gemara, it's important to study Mussar.[21]
  2. Someone who only has 2 or 3 hours to learn daily should learn Halacha from Shulchan Aruch and commentaries or from contemporary Poskim so that one will be knowledgeable in practical laws and not come to do a sin without knowing. This is more preferable than learning Daf Yomi, or Gemara and Rishonim from which one can’t derive practical halacha.[22]

Learning Kabbalah

  1. It’s forbidden for someone to learn Kabbalah unless has learned seriously all of Gemara and Poskim, and is a Talmud Chacham ingrained with Yirat Shamayim. One should protest if someone is teaching Kabbalah to the public especially if the teacher himself isn’t fitting to learn it.[23]

Learning at day and night

  1. One should establish a fixed time to learn after davening. One should make certain that that time is fixed and one doesn't miss it even if one thinks one can make a lot of money by missing it. If one has a great need that one needs to leave for, one should learn at least one pasuk or one halacha. After finishing whatever was pressing one should complete one's daily standard amount.[24]
  2. It’s important to learn at night and not waste it all with sleep, eating, and talking because one accomplishes most of his learning at night [25], that learning is not easily forgotten and is considered like the Avoda of the Korbanot. The joy of Torah is specifically felt for learning at night and Hashem grants a special Chesed for one who learns at night.[26].
  3. There's a special practice to "join the day and night" with learning or davening by learning during sunset and sunrise.[27]
  4. If one has a certain daily schedule of learning and hasn't completed it yet, one should finish it at night. However, preferably one should make a stipulation not to accept the daily schedule as a neder, but rather bli neder in case one misses a day.[28]

Learning Tanach at night

  1. According to the Kabbalah, it's preferable not to learn Tanach at night.[29] However, some argue that one may be lenient.[30] However, since it's not forbidden but only preferable, if not learning Tanach will cause Bitul Torah (Chas VeShalom) one may learn Tanach.[31]
  2. It is permissible to read Tehilim at night if read as a prayer for the sick or for another cause.[32]
  3. It is permissible to read Tanach on Friday night or the night of Yom Tov.[33]
  4. It is permissible to learn Tanach along with Rashi at night.[34]

Women Learning Torah

  1. Women are exempt from learning Torah.[35] Nonetheless, women may learn torah and will be rewarded for their actions. However, women are obligated to learn the laws of the mitzvot that apply to them.[36]

Non-Jews Learning Torah

  1. In general, it is forbidden for non-Jews to learn Torah [37] and for Jews to teach non-Jews Torah[38], but the poskim established several exceptions, as follows:
    1. Some poskim maintain that this prohibition applies only to non-Jews who deny the divinity of the Torah.[39]
    2. Since non-Jews are commanded in the sheva Mitzvot Bnei Noach, some poskim hold that it is appropriate to teach them the sections of the Torah that pertain to those Mitzvot.[37]
    3. Some poskim allow teaching any sections of Tanach to non-Jews but prohibit teaching non-Jews the Oral Law.[40]
    4. If the non-Jew wants to learn Torah in-depth in order to learn about Judaism and the Torah due to intellectual interest, then some poskim permit teaching Torah to non-Jews.[41]
  2. According to many opinions it is permitted to teach non-Jews Torah in a superficial way just to explain them Torah without the reasons or the depths of the Torah. Additionally, it is permitted to give a ruling for a non-Jew to act in a certain fashion without explaining the reason.[42]

Teaching Torah

  1. All who are obligated to learn Torah are also obligated to teach Torah.[43]
  2. Specifically, a father is obligated to teach his son Torah.[44] The obligation begins when the son begins to talk, he should be taught "Torah Tziva Lanu Moshe.." as well as the first pasuk of Kriat Shema.[45]
  3. A father is required to provide a Torah education for his son even if it will require him paying for a private teacher or private school.[46]
  4. A man is even obligated to teach his grandson Torah[47] and pay for his tuition to learn Torah.[48] Some say that this is is only true for one's son's son and not one's son's daughter.[49]
  5. Children are exempt from learning Torah.[50]

Learning Aloud

  1. One should make sure to learn Torah out loud. If one learns out loud, one will be blessed to remember one's learning.[51]
  2. Bruria, the wife of Rebbe Meir, was passing a student who was studying silently without verbalizing what he was learning. She rebuked him and said that his manner of study was incorrect because the verse states, “Life comes to the one who comes upon them” which is meant to be understood as, “life comes to the one who articulates its words with one’s mouth.” [52]
  3. When one learns one should learn out loud but it’s considered Talmud Torah even if one only thinks about it and doesn't even enunciate the words.[53] Some poskim hold that for Mikra if one doesn't enunciate the words it isn't considered learning.[54]

Learning with a Chevrusa

  1. Even though it is preferable and advantageous to learn with a Chevruta (partner) or in a Chabura (group) nonetheless, one who learns by oneself, fulfills the Mitzvah Deoritta of Talmud Torah.[55]

Interrupting Torah Learning

  1. Regarding what to do when learning Torah comes into conflict with other mitzvot, see Which_Mitzvot_take_precedence?#Learning_Torah_and_Other_Mitzvot.
  2. One should not interrupt Torah learning to answer Baruch Hu Ubaruch Shemo.[56]
  3. Should one interrupt one's learning in order to say the bracha on lightning and thunder? See Bracha_For_Seeing_Natural_Wonders#Lightning_and_Thunder.

Prerequisites for Learning Torah

  1. One should not learn Torah if one needs to go to the bathroom.[57] Some say that it is permitted if one can hold it in for 72 minutes[58] and others say it is forbidden.[59]

Learning in Front of Ervah

  1. It is forbidden to learn Torah in a place where there is ervah exposed. A tefach of a woman that is usually covered is considered ervah.[60]
  2. Hair of married women is considered ervah.[61]
  3. One shouldn't learn torah where there is a woman singing including your wife.[62]
  4. According to Sephardim, it is permitted to learn Torah in front of ervah if one closes one's eyes. According to Ashkenazim one may not learn in front of ervah unless one turns one's body away and doesn't see it.[63]
  5. It is permitted to think Torah in front of ervah.[64]

Learning in an Unclean Place

  1. It is forbidden to learn Torah in front of feces. However, if the feces are covered even by glass or something transparent it is permitted to learn.[65]
  2. If there are feces before him in a moving state it is forbidden to learn Torah.[66]
  3. If someone didn't wipe themselves properly and there are feces on his body by his private area he may not learn Torah even if they are covered,[67]
  4. It is permitted to learn in a house and not be concerned that there are feces in it.[68]
  5. In the days of Chazal an area there was a children was considered suspect of being unclean and it would be forbidden to learn unless it is checked.[69] Today even if there are children at home the home is considered as having a status of clean from feces.[70]

Taking Money for Learning and Teaching Torah

Learning Torah

  1. The mishna in Mesekhes Avos states that one should not derive benefit from his Torah learning.[71] The Rambam Avos 4:5 and in Hilchos Talmud Torah perek 3. explains that it is a desecration of G-d’s name, and by extension His Torah, to make Torah learning into a money-making profession.[72]
  2. Many gedolei Yisroel throughout the generations disagreed with the Rambam.[73] Additionally, some poskim limit the scope of the Rambam’s psak and conclude that even he would agree that it is permissible to take money for Torah learning if learning would otherwise be impossible.[74]
  3. We pasken that, while it is commendable for a Torah scholar to support himself from his own earnings, it is permissible for him to accept donations to facilitate his learning.[75]

Teaching Torah

  1. There is also a prohibition to charge money to teach Torah.[76]
  2. However, there are several heteirim for those teaching Torah to charge money. For example, payment can certainly be accepted for any teaching position which includes disciplining children or instruction of non-Torah subjects.[77]
  3. Additionally, if there is no other way for a teacher to make a parnassah, it is permissible to accept wages for Torah instruction. Even if the teacher can make a living without these wages, he can charge money for clearly evident sechar batalah (payment for the amount of money he could have earned if he was not teaching).[78]

Links

Sources

  1. ↑ Mishna Peah 1:1
  2. ↑ Menachot 110a
  3. ↑ Mishna Brurah 1:12 writes that this principle also applies to Torah learning. Halacha Brurah 1:11 concurs and writes that such is evident from Brachot 5b.
  4. ↑ Eliyah Rabba 1:1, Lechem Chamudot (Brachot HaRoeh 84), Birkei Yosef 1:9, Mishna Brurah 1:12, Halacha Brurah 1:11, Kaf HaChaim 1:31.
  5. ↑ Mishna Avot 6:1
  6. ↑ Gemara Pesachim 50b
  7. ↑ Nefesh HaChaim (Shaar 3* ch. 1 s.v. vegam)
  8. ↑ Gra (Mishlei 25:21) writes that even learning which is shelo lishma helps combat the yetzer hara.
  9. ↑ Magen Avraham 50:2, Mishna Brurah 50:2. Chida in Marit Haayin Avoda Zara 19a s.v. vamar explains that the Gemara which encourages learning without understanding to mean that if one can't understand it one should still learn without understanding. Or that one should learn even if one only understands the words without understanding the greater context. Ayin Yakov explains that it is referring to someone understanding but has questions on it.
  10. ↑ Shulchan Aruch Harav 2:12:13. See Divrei Shmuel Al Hatorah p. 11 who quotes the Likutei Maamarim of the Chafetz Chaim as arguing that without understanding even reading mikrah isn't learning.
  11. ↑ Rambam Talmud Torah 1:1, Shulchan Aruch Y.D. 245:1
  12. ↑ Rambam Talmud Torah 1:3, Shulchan Aruch Harav 2:1. The Frankel Rambam in Hagahot Vtziyunim quotes the Lechem Yehuda who says that the Rambam also means that the son is only obligated to teach himself once he is bar mitzvah'ed. It is also the opinion of the Meiri and Chinuch.
  13. ↑ See next footnote
  14. ↑ Ohr Yisrael 18
  15. ↑ *In Gemara Kiddushin 30a, Rav Safra interprets the word “ושננתם” as ושלשתם which means that one should split one’s time in three in study Torah, one third to study Mikrah, one third to study Mishna, and one third to study Talmud. The Gemara says that since one doesn’t know how long one will live, one should split up one’s days in three ways. Rashi s.v. LeYomi explains that one should split up the days of the week into these three parts. However, Tosfot s.v. Lo argues that it means that one should split up every single day into these three sections. Rambam (Talmud Torah 1:12) and S”A 246:4 agree with Tosfot.
    • Tosfot also quotes the Rabbenu Tam who says that we rely on only learning Talmud Bavli which itself is a combination of Mikrah, Mishna, and Gemara.
    • Rambam (Talmud Torah 1:11) writes that Mikrah means Torah SheBaal Peh, Mishna means Torah SheBichtav, and Gemara means comparing, analyzing, thinking, and understanding the primary ways the Torah is learnt so that one will know that which is forbidden and that which is permitted. Rambam (Talmud Torah 1:12) continues to say that this only applies in the beginning of one’s learning, however, after one has acquired wisdom one should review Torah SheBaal Peh at certain times but primarily one will spend one’s time on Gemara as he defined above. Kesef Mishna (Talmud Torah 1:12) writes that the Rambam's reason is obvious because study of Talmud is the most time consuming and this is the basis for the minhag not to apportion one's time in three parts.
    • S”A 246:4 rules like the Rambam and the Rama rules like the Rabbenu Tam. Aruch HaShulchan YD 246:14 writes that the halacha and minhag follow the Rabbenu Tam, however, certainly one must still know Mikrah and Mishna.
    • The Ran (Avoda Zara 5b s.v. Ki) writes that certainly Talmud requires more time than Mishna and Mishna more than Mikrah rather the Gemara just means that one should apportion each area of Torah it’s proper time. Biur HaGra YD 246:15 quotes this Ran. S”A HaRav (Talmud Torah 2:2) writes that it’s good to abide by this opinion.
    • S”A YD 246:4 writes that Mikrah means the 24 books of Torah. Aruch HaShulchan 246:13 explains that Mikrah includes the 24 books of Tanach and also their explanations. However, the S”A HaRav (Talmud Torah 2:1) writes that the explanations of Tanach is considered Mishna which is all an explanation of the 613 מצות.
    • The Shach 246:5 quotes the Drisha who writes that some people only learn Gemara, Rashi, and Tosfot and they don’t fulfill the statement of the Gemara Niddah 73a which says that a person should learn Halachot every day meaning Halacha Pesukot (Halachic rulings of the poskim). He adds that the Rabbenu Tam’s idea that Gemara Bavli includes everything only refers to those who can learn 9 hours a day but those who learn 3 or 4 hours shouldn’t just learn Gemara. Mishna Brurah (Introduction to Mishna Brurah, vol 1) quotes this and expands on it.
    • On the other hand, Birkei Yosef YD 246:4 laments the fact that many people only read the abridged halachot as they despair from the difficult study of talmud because they are decreasing torah (against the principle of "VeYagdil Torah VeYadir") and causing the reasonings of halachot to be forgotten.
    • Kitzur S”A 27:3 writes that someone who can’t learn as his main focus but can at least set aside times to learn, at those times he should learn Halacha which every Jew needs to know and Mussar which subjugate the Yetzer Hara. Shulchan Aruch HaRav (Talmud Torah 246:2) seems to say that Mussar is included in the category of Talmud.
    • S”A HaRav (Hilchot Talmud Torah 2:1) explains that Mishna includes the Halacha Pesuka of the Mishnayot and Britot which explain the details of the 613 מצות and nowadays Mishna includes the Halacha Pesuka of the Shulchan Aruch and Rama. S”A HaRav adds that Talmud means understanding the reasons of the halachot in the משניות and Britot and nowadays that means the Rosh and Bet Yosef who explain the reasons of the halachot.
  16. ↑ Rav Amram Goan (cited by Tosfot Kiddushin 30a s.v. lo) established learning a piece of torah, mishna, and talmud each day before pesukei d’zimrah. Tosfot Avoda Zara 19b s.v. yeshalesh, Ritva Avoda Zara 19b s.v. vekatvu, and Hagahot Maimoniyot (Talmud Torah 1:8) cite this establishment.
  17. ↑ The source for such a schedule is the Arizal (Shaar Mitzvot VaEtchanan). Kitzur Shulchan Aruch 27:3 writes that it's praiseworthy to learn the Chok LeYisrael daily. Further on the topic, see the Machzik Bracha 156:6, Sh”t Shalmat Chaim Zonenfeld Y”D 89, Kaf HaChaim 132:6, 155:3, and Sh”t Yabia Omer (Y”D 4:31(5), O”C 9:108(79)).
  18. ↑ Alei Shur Chelek Alef pg. 29. Rav Wolbe calls this Tzurat HaYehudi (the Framework of a Jew).
  19. ↑ Sukkah 52a
  20. ↑ Kedushin 30b
  21. ↑ Birkei Yosef 1:9 and Chaye Adam (Yom Kippur Klal 432) write that one should study Mussar daily even at the expense of torah study time. Mishna Brurah 1:12 (and Shaar Tzion 1:26), Halacha Brurah (1:11 and 55:4), and Halichot Olam (8 pg 336) quote this as halacha.
  22. ↑ Derisha Y”D 246:6, Shach Y”D 246:5 write that someone who only has a little time should learn from the poskim as it says in Nidda 73a someone who learns Halachot every day is a Ben Olam Haba. Shulchan Aruch HaRav (Tamud Torah 2:9), Yarot Devash, Derech HaChaim, Sh”t Teshuva MeAhava (Introduction to 2nd volume), Sh”t Yachave Daat 6:52, Kaf HaChaim Palagi 29:9, Mishna Brurah 155:3, and Halacha Brurah 155:4 concur.
  23. ↑ Zohar (Pekudei 247b) describes the importance of learning the secrets of Torah and it’s reward. However the poskim write that one needs to have first learned Gemara and Poskim including Etz Chaim (pg 1d), Rama Y”D 246:4, Maharsha (Chagiga 13a), Shelah (Eser Maamarot 29b), Sh"t Yabia Omer 10:23 and Sh”t Yachave Daat 4:47. Interestingly, S”A HaRav (Talmud Torah 2:1) writes that Kabbalah is included in the section of Talmud (one of the three sections a person should learn daily, see above).
  24. ↑ Kitzur Shulchan Aruch 27:1
  25. ↑ Rambam (Talmud Torah 3:13). Shulchan Aruch 238:1 rules this with the language one must be very careful to learn torah at night, more careful than the day!
  26. ↑ Avoda Zara 3b. The gemara in Eruvin 65a says that night was created specifically for Torah study. The gemara in Chagigah 12b says that one who studies Torah at night will enjoy Hashem’s grace by day, as the pasuk in Psalms 42:9 says “By day, G-d will direct His grace, and at night, His song is with me.”
  27. ↑ Yalkut Yosef (Kitzur Shulchan Aruch 1:6), Bear Hetiev 238:1, and Mishna Brurah 1:2 in of the Shlah HaKadosh in fulfillment of the pasuk in Yehoshua 1:8 "you shall meditate on it day and night."
  28. ↑ Shulchan Aruch 238:2, Mishna Brurah 238:5, Kitzur Shulchan Aruch 71:1
  29. ↑ Birkei Yosef 1:13, 238:2 in name of the Arizal, Ben Ish Chai Pekudei #7, Kaf HaChaim 237:9.
  30. ↑ Shaar HaTziyun 238:1 in name of the Pri Megadim.
  31. ↑ Piskei Teshuvot 238:1
  32. ↑ Sh"t Tzitiz Eliezer 8:2
  33. ↑ Piskei Teshuvot 238:1, Sh"t Yabia Omer 6:30, Sh"t Maharashdam 1:158
  34. ↑ Sh"t Veyeche Yacov O"C 9, Piskei Teshuvot 238:1
  35. ↑ Rambam (Talmud Torah 1:1). Rav Chaim Palagi (Torah Vchaim n. 208) explains kabbalistically why women are exempt from this mitzvah.
  36. ↑ Shulchan Aruch Y.D. 246:6
    • Exemption: The Gemara Kiddushin 29b derives from the pasuk that women are exempt form learning Torah. Rambam (Talmud Torah 1:1) and Shulchan Aruch Y.D. 246:6 codify this.
    • Potential Issue: The Mishna Sotah 20a cites a dispute between Rabbi Eliezer and Ben Azay whether a father should or should not teach a daughter torah. The Rambam (Talmud Torah 1:13) and Shulchan Aruch 246:6 codify the opinion of Rabbi Eliezer that a father should not teach his daughter. According to Rashi (Sotah 21b s.v. keilu) Rabbi Eliezer holds that it is forbidden to teach a daughter Torah because it may lead to using her cleverness acquired from Torah in order to sin stealthily. Rambam (Talmud Torah 1:13) interprets the gemara to mean that teaching a daughter torah is prohibited because she might misunderstand Torah and make a mockery of its true intent.
    • On her own initiative: Both the Rambam and Shulchan Aruch ibid. write that a woman may learn Torah on their own and is rewarded for it like someone who isn't obligated in a mitzvah and fulfills it. Prisha YD 246:15 explains that a woman may learn on her own even Torah SheBaal Peh because once she decided to learn on her own we can assume that she isn't going to cause Torah to become a mockery. The Chida in Tov Ayin (Siman 4) agrees. Tzitz Eliezer 9:3:1-3 supports this opinion.
    • Torah Shebichtav: The Rambam ibid. writes that preferably one shouldn't teach women Torah Shebichtav. Taz YD 264:4 writes that it is permitted and even ideal to teach women Torah Shebichtav on a simple level. Sheol UMeishiv 3:41 and Atret Zekenim OC 47:3 agree.
    • Learning Halacha: The Agur (Siman 2) writes that women are obligated to learn the halachot that apply to them. Sefer Chasidim 313, Maharil 45:2, Rama YD 246:6, Taz 47:14, and Shulchan Aruch HaRav (Talmud Torah 1:16) agree.
  37. ↑ 37.0 37.1 Sanhedrin 59a. Along the same lines, Rabbi Dovid Tzvi Hoffman (Melamed Leho'il Y.D. 2:77, cited by Rabbi Shlomo Brody in A Guide to the Complex pg. 181), allows Jews to teach non-Jews any narrative portions of the Torah, as those portions will inspire those non-Jews to believe in the grandeur of God and appreciate the sheva Mitzvot Bnei Noach more.
  38. ↑ Chagiga 13a. Tosefot ibid s.v. "Ein" asks why there is a need to forbid teaching non-Jews if the gemara in Sanhedrin 59a already forbid non-Jews from learning Torah. Tosefot explains that the prohibition of teaching a non-Jew Torah is meant to apply even in cases where the non-Jew has other sources of learning Torah aside from you.
  39. ↑ Shu"t HaRambam 147, cited in A Guide to the Complex, pg. 181
  40. ↑ Netziv (Meishiv Davar 2:77), Maharatz Chayot (Sota 35b s.v. “li-Divarecha”). Meiri Sanhedrin 59a s.v. "Ben Noach" (also footnote 3 in ed. Kedem Yerushalayim) implies that he distinguishes between Tanach and Talmud because he says, "if [the non-Jew] learned Torah not with the goal of fulfilling the Mitzvot; rather, he wants to delve into the knowledge of our Torah and Talmudeinu, then [such a person] is fitting to be punished." Rabbi Tzvi Sinensky explains that this idea might be rooted in the fundamental principle that the Jewish people’s covenant with God is rooted in the Oral Torah, not Scripture.
  41. ↑ Seridei Esh 2:26
  42. ↑ Mishnat Hager p. 321 quotes the Beer Sheva (Beer Mayim Chayim n. 14) who permits teaching torah to non-Jews if you don't explain the reasons or the intricate logic of Torah. Tiferet Yisrael (Zevachim 14:4) explains that ti is permitted to rule for a non-Jew without explaining its reason.
  43. ↑ Gemara Kiddushin 29b, Mishneh Torah Hilchot Talmud Torah 1:1
  44. ↑ Mishneh Torah Hilchot Talmud Torah 1:1
  45. ↑ Bayit HaYehudi vol. 3 pg. 136
  46. ↑ Bayit Yehudi vol. 3 pg. 136
  47. ↑ Gemara Kiddushin 30a, Mishneh Torah Hilchot Talmud Torah 1:2
  48. ↑ Shulchan Aruch 245:3 writes that it is an obligation for a parent to pay for the tuition of his son's Torah education. Shach 245:1 writes the same applies to a grandson.
  49. ↑ Shach 245:1 writes that there's an obligation to pay for the Torah education of all grandchildren but he cites the Maharshal who limits it to one's son's son. Gra YD 240:34 writes that there's no kibbud av v'em obligation to one's mother's father.
  50. ↑ Rambam (Talmud Torah 1:1)
  51. ↑ Eirvuin 54a, Rambam (Talmud Torah 3:12), Shulchan Aruch YD 246:22, Kitzur Shulchan Aruch 27:5. Chida in Petach Eynayim (Eruvim 54a) writes that as the pasuk in Beresheet 27:22 הקל קול יעקב one קול, voice, is spelled complete and one is complete without a vav, to indicate that when we pray we silently and when we learn we learn aloud.
  52. ↑ Eruvin 53b-54a
  53. ↑ Rav Ovadia Yosef in Halichot Olam (8 pg 390) and Anaf Etz Avot (Avot 3:3). Rav Ovadia cites the Rashbetz Avot 3:3, Yereyim 27, and Shitah Mikubeset Brachot 15b all say that learning in thought is called learning. Interestingly, the Maharal (Derech Chaim Avot 3:6) writes that when learning with someone else, such as a chevruta, one is forced explain the issue in words in order to discuss it. In this manner, one accomplishes the an awesome fulfillment of learning Torah which is spoken aloud. However, when one learns alone, even if one says the words aloud, primarily it is a mental thought process and the words are insignificant, which is a lower level of learning Torah.
  54. ↑ Shulchan Aruch Harav 2:12 writes that if for Mikra one doesn't enunciate the words that one is learning it isn't considered learning at all. Gevurat Yitzchak v. 2 pp. 19-20 Sotah 32b s.v. layma proves from the Shitah Mikubeset Brachot 13a citing the Raavad that if one doesn't enunciate the words of Mikra when learning it doesn't fulfill the mitzvah.
  55. ↑ Tanna Dvei Eliyaho 23 writes that Hashem finds favor in the Jewish people because they learn in groups (Chabura’s). Pirkei Avot 3:2-3 says that an individual who learns gets reward for learning, two who learn together have their Torah written in Hashem’s Sefer Zichronot and the Shechina is present, while ten who learn together have the Shechina precede the group in wait for their learning. Brachot 63b says that one really acquires his Torah that he learns in a Chabura. From the above it just seems that there are good levels of learning and then higher forms, yet from Tanit 7a which says that Talmidei Chachamim who learn by themselves are cursed, become foolish, and sin, it seems that learning as an individual is problematic. Nonetheless, because nowadays we learn from a Sefer it’s permissible (Halichot Olam 8 pg 390) and Yavetz (Introduction) writes that it doesn’t apply to learning in Israel where the air makes one wise. Even though, Maharal (Derech Chaim (Avot 3:3)) writes that learning by oneself even if one says it out loud isn’t considered Osek in Divrei Torah, Halichot Olam rejects using this for halachic implications because one makes Brachot HaTorah for Torah one learns by oneself and also Mishna Brurah (Beiur Halacha beginning of 155) writes that the mitzvah of Talmud Torah also applies to learning individually.
  56. ↑ Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, Volume 1, Page 111
  57. ↑ Rama 92:1
  58. ↑ Mishna Brurah 92:7
  59. ↑ Shaarei Teshuva 6:5
  60. ↑ Shulchan Aruch 75:1
  61. ↑ Shulchan Aruch 75:1
  62. ↑ Shulchan Aruch 75:3
  63. ↑ Shulchan Aruch 75:6, Mishna Brurah 75:29
  64. ↑ Mishna Brurah 75:29
  65. ↑ Shulchan Aruch 76:1
  66. ↑ Shulchan Aruch 76:2
  67. ↑ Yoma 30a, Shulchan Aruch 76:5
  68. ↑ Shulchan Aruch 76:7
  69. ↑ Mishna Brurah 76:23 based on Rabbenu Yonah. Aruch Hashulchan 76:17 writes that one doesn't have to check the area for feces before learning even if there are children around unless it entered one's mind that there is a concern that there is feces.
  70. ↑ Piskei Teshuvot 76:10 citing Or Letzion 2:6:14, Halichot Shlomo 22:4, Mishna Halachot 11:59, Ishei Yisrael 52 fnt. 67
  71. ↑ Avos 4:5.
  72. ↑ The Rambam lists several different reasons as to why taking money for Torah is wrong. Besides the consideration of chillul Hashem, the Rambam adds that melachah is a positive virtue which prevents falling into sin (Hilchos Talmud Torah 3:10). Thus, if a person is only learning and is not working he may run a greater risk of falling prey to sin.
  73. ↑ See the Tashbetz’s reaction to the Rambam (Shut Tashbetz 1:142), where he notes that it was always the practice that Bnei Yisroel have supported their Torah scholars. He brings several proofs from midrashic and Talmudic sources that it is permissible, or perhaps even obligatory, for Torah scholars to accept wealth that matches their stature. The Rama YD 246:21 codifies the Tashbetz’s opinion. Also, Kesef Mishna (Talmud Torah 3:10) emphasizes that there was a strong minhag to be lenient on this, and he ends off by saying that even if the halacha is like the Rambam, maybe we should apply the rule of "et laasot l'hashem". He repeats this sentiment in Bet Yosef YD 246:21. The Maharshal (Yam Shel Shlomo Chullin 3:9) is adamantly opposed to the opinion of the Rambam if not taking money will cause bitul torah. He says that if a person can learn more by taking money to learn, he should do so, and it is an aveirah not to take it!
  74. ↑ For example, see Rav Moshe Feinstein’s approach to the Rambam in Igros Moshe (Yoreh Deah 4:36). He contends that the Rambam only said that accepting money for learning would be prohibited if the Torah scholar is capable of studying diligently with a clear mind even after working for parnassah for a portion of the day. However, if the scholar is not capable of concentrating in the same way that he would be without having engaged in work, it is permissible for him to accept donations from the tzibbur. Taz YD 246:7 is swayed by the concern that nowadays making parnasa for tuitions, weddings, and raising a Jewish family is really very hard. Also, Biur Halacha OC 231 says perhaps the Rambam would be modeh that it is muter if it isn't possible to learn properly and work. Furthermore, Rav Moshe (Igrot Moshe YD 2:116) says that it isn't even a midat chasidut to be stringent for the Rambam nowadays if it'll cause you to minimize your learning, since nowadays we're not capable of doing both. Rav Ovadia Yosef in Yabia Omer YD 7:17 agrees with Rav Moshe. Interestingly, Maaseh Rav (sheilta 50) says Rav Chaim Volozhon was asked by an avrech if he was right in deciding to turn down a Yisachar-Zevulun opportunity because he said that he didn't want to share his spiritual reward for money. Rav Chaim said he was totally wrong. By not taking the money, he indicated that he wasn't interested in fulfilling Hashem's will; rather, he just wanted the spiritual reward. If he wanted to promote Hashem's mitzvot in a greater fashion, he would take the money so that he would be free to learn more.
  75. ↑ Rama, Yoreh Deah 246:21.
  76. ↑ Gemara Bechorot 29a, Shulchan Aruch, Yoreh Deah 246:5
  77. ↑ See Beis Yosef to Yoreh Deah 246:5. See Rav Schachter’s explanation in Ginat Egoz (p. 188) where he writes that for younger grades the salary for teachers could be compensation for watching the students. For teachers of mature students, the salary could be considered a compensation to allow the teachers to have free time to learn and teach, but the actual teaching isn’t for pay. Accordingly, he writes that in his opinion, there shouldn’t be a fixed amount of sick days for rebbeim because they aren’t being paid by the day, but rather they are being paid so that they’re available to teach.
  78. ↑ Shulchan Aruch, Yoreh Deah 246:5
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