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Laws of Learning Torah: Difference between revisions
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* 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. | * 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. | * 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. | * 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. </ref> See further in the next section regarding Halacha and Mussar. | * 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. | ||
# 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> | # 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> | ||
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==Learning at day and night== | ==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 | # 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). | #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 | #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> | # 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== | ==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> | # 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> | ||
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==Women learning Torah== | ==Women learning Torah== | ||
# Women are exempt from learning Torah.<Ref>Rambam (Talmud Torah 1:1)</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> S”A YD 246:6 | # Women are exempt from learning Torah.<Ref>Rambam (Talmud Torah 1:1)</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> S”A YD 246:6 | ||
* '''Exemption''': The Gemara Kiddushin 29b derives from the pasuk that women are exempt form learning Torah. Rambam (Talmud Torah 1:1) and | * '''Exemption''': The Gemara Kiddushin 29b derives from the pasuk that women are exempt form learning Torah. Rambam (Talmud Torah 1:1) and Shulchan Aruch YD 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 | * '''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 | * '''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. | * '''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 | * '''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> | ||
==Teaching Torah== | ==Teaching Torah== | ||
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==Learning Aloud== | ==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), | # 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 Y"D 246:22, Kitzur Shulchan Aruch 27:5 </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> | # 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. <Ref>Halichot Olam (8 pg 390). </ref> | # When one learns one should learn out loud but it’s considered Talmud Torah even if one only thinks about it. <Ref>Halichot Olam (8 pg 390). </ref> | ||
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==Interrupting Torah Learning== | ==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]]. | # 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 | # 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]]. | # 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]]. | ||
