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Laws of Torah Study
Human Ethics
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A
But
as the students were old and had not yet had any formal education, a student
whose teacher grew angry at him
would
rebel against him and leave.
It was impossible to hold the youths there against their will. This state of affairs continued
until Yehoshua ben Gamla came and instituted
an ordinance
that teachers of children should be established in each and every province and in each and every town, and they
would
bring
the children
in
to learn
at
the
age
of
six
and
at
the
age
of
seven…
Bava Batra 21a:4-5
Produce in the corner of the field
that must be left unharvested,
which is given to the poor
[
pe’a
];
and the first fruits,
which are brought to the Temple;
and the appearance
in the Temple on the pilgrim Festivals;
and acts of loving-kindness; and Torah study.
Chagigah 7a:1
Women, slaves, and minors are free from the obligation of Torah study. Nevertheless, a father is obligated to teach his son Torah while he is a minor, as [Deuteronomy 11:19] states: "And you shall teach them to your sons to speak about them."
A woman is not obligated to teach her son, for only those who are obligated to learn are obligated to teach. Just as a person is obligated to teach his son, so, too, is he obligated to teach his grandson, as [Deuteronomy 4:9] commands: "And you shall teach them to your sons and your grandsons…
Mishneh Torah, Torah Study 1-4
Rav Yehuda said
that
Rav said: What
is the meaning of that
which is written: “Do not touch My anointed ones and do My prophets no harm”
(I Chronicles 16:22)?
“Do not touch My anointed ones,” these are the schoolchildren,
who are as precious and important as kings and priests (Maharsha);
“and do not harm My prophets,” these are Torah scholars. Reish Lakish said in the name of Rabbi Yehuda Nesia: The world only exists because of the breath,
i.e., reciting Torah,
of schoolchildren…
Shabbat 119b:10
§ The
baraita
teaches that a father is obligated
to teach
his son
Torah.
The Gemara asks:
From where do we
derive this requirement?
As it is written: “And you shall teach them [
velimadtem
] to your sons”
(Deuteronomy 11:19).
And
in a case
where his father did not teach him he is obligated to teach himself, as it is written,
i.e., the verse can be read with a different vocalization:
And you shall study [
ulmadtem
].
From where do we
derive
that
a woman
is not obligated
to teach her son Torah?
As it is…
Kiddushin 29b:8-15
He said to them: I need my older son. Rabban Gamliel entered his
presence,
and
Rabbi Yehuda HaNasi
transmitted to him the procedures
of the office
of the
Nasi
.
Rabbi Yehuda HaNasi
said to
Rabban Gamliel:
My son, conduct your
term as
Nasi
with assertiveness
and
cast fear upon
your
students,
i.e., treat them in a firm manner so that they will fear you.
Ketubot 103b:22
Rabbi Akiva says: From where
do we derive
that a person is obligated to teach his student until he learns
the material and understands it?
As it is stated:
“Now therefore write this song for you,
and teach it to the children of Israel;
put it in their mouths, that this song may be a witness for me against the children of Israel” (Deuteronomy 31:19). This verse indicates that one must teach Torah to others.
And from where
do we derive that one must teach his students
until
the material
is organized in their mouths? As it is stated: “Put it in their…
Eruvin 54b:14
§ With regard to the ordinance of Yehoshua ben Gamla, and concerning teaching children in general,
Rava says: From
the time of
the ordinance of Yehoshua ben Gamla,
that schoolteachers must be established in each town,
and onward, one does not bring a child from one town to another.
Rather, each child is educated where he resides.
But one does bring them from one synagogue
where they learn
to another synagogue. And if a river separates
the areas
one does not bring
the children across, lest they fall into the river…
Bava Batra 21a:9-21b:3
§
Rav Yitzḥak said: In Usha
the Sages
enacted that a person should treat his son gently,
even if he does not want to study,
until
his son is
twelve years
old.
From this
point
forward he harasses him
in all aspects of
his life
in order to force him to study. The Gemara asks:
Is that so? But didn’t Rav say to Rav Shmuel bar Sheilat,
who taught children: With regard to a child
less than six years old, do not accept
him; if he is
six years old, accept
him
and stuff him like an ox,
i.e…
Ketubot 50a:6
They said to him: Are all the matters
that
you
know
only from what
you
heard?
Don’t you say any matters on your own?
He said to them:
Now
you forced me to say a matter that I did not hear from my teachers,
as I must describe my character traits and the manner in which I conduct myself.
In
all
my days, no person ever preceded me into the study hall,
as I am always first to arrive;
and I never slept in the study hall, neither substantial sleep nor a brief nap…
Sukkah 28a:3-4
With regard to the same verse,
Rava said:
After departing from this world,
when a person is brought to judgment
for the life he lived in this world,
they say to him
in the order of that verse: Did
you conduct business faithfully?
Did
you designate times for Torah
study? Did
you engage in procreation? Did you await salvation? Did you engage
in the dialectics of
wisdom
or understand
one matter from another? And, nevertheless,
beyond all these,
if the fear of the Lord is his treasure, yes,
he is worthy, and
if not, no…
Shabbat 31a:11
This
concern for disrupting Torah study
was also taught
in a
baraita
: The members of
the house of Rabban Gamliel would not say good health
when someone sneezed
in the study hall, due to
the fact that it would lead to
suspension of
study in
the study hall.
Berakhot 53a:25
Following Rav’s statement, the Gemara cites that which
Rabbi Yonatan said: One should never prevent himself from
attending
the study hall or from
engaging in
matters of Torah, even at the moment of death, as it is stated: “This is the Torah: A person who dies in a tent”
(Numbers 19:14). That is an allusion to the fact that
even at the moment of death, one should engage in
the study of
Torah. Reish Lakish said: Matters of Torah only endure in a person who kills himself over
the Torah, one who is ready to devote all his efforts to it…
Shabbat 83b:10
On a similar note, the Gemara cites that
Rabbi Ḥanina bar Pappa raised a contradiction: It is written, “I will take back My grain at its time
and wine in its season” (Hosea 2:11),
and it is written: “And you shall gather your grain,
your wine and your oil” (Deuteronomy 11:14). To whom does the grain belong: To God, or to the people?
Berakhot 35b:4
Rav Yehuda said: Night was created only for sleep. Rabbi Shimon ben Lakish said: The moon was created only for
Torah
study
by its light. When people
said to Rabbi Zeira: Your teachings are
exceedingly
sharp, he said to them: They were
formulated
during the daytime
hours. This teaches that Torah study during the day is most beneficial to clarity of the mind.
Eruvin 65a:13
The Gemara answers:
This teaches us that even in a place where one takes payment
for teaching,
for
teaching
Bible
it is
permitted to take
payment, but
for
teaching
midrash
it is
not permitted to take
payment. The Gemara asks: In
what
way
is midrash different
from Bible,
that
one may
not
take payment for teaching it? Based on that
which is written,
which Moses said to the people:
“And the Lord commanded me at that time to teach you
statutes and laws” (Deuteronomy 4:14)…
Nedarim 37a:1-6
Expounding the verse differently,
Rava said: “It is not in heaven”
means that Torah
is not to be found in someone who raises his mind over it, like the heavens,
i.e., he thinks his mind is above the Torah and he does not need a teacher;
nor is it to be found in someone who expands his mind over it, like the sea,
i.e., he thinks he knows everything there is to know about the topic he has learned.
Eruvin 55a:2
Rabbi Ḥiyya said to Rav,
his sister’s son:
Son of great men, didn’t I tell you that when Rabbi
Yehuda HaNasi
is involved in this tractate do not ask him
questions
in another tractate, as perhaps it will not be on his mind
and he will be unable to answer? The dilemma that Rav asked was not related to the subject matter of the tractate which they were studying.
As, had
it
not been
for the fact that
Rabbi
Yehuda HaNasi
is a great man, you would have shamed him…
Shabbat 3b:1
Rabban Gamliel said
to himself:
Since this is
the situation, that the people are following Rabbi Yehoshua, apparently he was right. Therefore, it would be appropriate for me to
go and appease Rabbi Yehoshua. When he reached
Rabbi Yehoshua’s
house, he saw
that
the walls of his house were black.
Rabban Gamliel
said to
Rabbi Yehoshua in wonderment:
From the walls of your house it is apparent that you are a blacksmith,
as until then he had no idea that Rabbi Yehoshua was forced to engage in that arduous trade in order to make a living…
Berakhot 28a:9-12
§ The verse states: “And
in every place offerings are presented to My name,
and a pure meal offering; for My name is great among the nations, says the Lord of hosts.” Does it
enter your mind
to say that it is permitted to sacrifice offerings
in every place?
Rather,
Rabbi Shmuel bar Naḥmani says
that
Rabbi Yonatan says: These are Torah scholars, who engage in Torah
study
in every place.
God says:
I ascribe them
credit
as though they burn and present
offerings
to My name.
…
Menachot 110a:6-7
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