Q&A: Learning in Order to Do!!
Learning in Order to Do!!
Question
Hello Rabbi,
I do not understand why the Rabbi objects to the statement that the purpose of learning is so that we will know what to do.
In my humble opinion, it is obvious that the purpose of the Torah is that we should learn and know what to do: “You shall teach them and observe to do them.”
It is quite clear to me that Maimonides and the Rosh were not looking for seven plain-sense readings in the Talmud and were not trying to dig up far-fetched interpretations from underground; rather, they strove to understand the truth as they saw it. And this also seems to emerge from many sources in the words of the Sages:
Rabbi Ishmael his son says: One who learns in order to teach is granted the means to learn
and to teach, and one who learns in order to do is granted the means to learn and to teach, to observe
and to do.
The straightforward meaning of the Mishnah is that the goal of learning is learning in order
to do, learning that leads to clarifying a person’s obligations in his world.
And this also appears in “Midrash David,” attributed
to Rabbi David HaNagid, grandson of Maimonides:
And this level is the highest, for one who studies Torah, and whose ultimate purpose
in seeking is that its laws be revealed to him, and that he contemplate its secrets, so that he may walk in its ways
and perform the commandments.
And there are the clear words of the Maharal in his commentary
Derekh Chayim on the above Mishnah in Avot:
Therefore he began by saying: one who learns in order to teach, or one who learns in order
to do, for these people intend for the sake of Heaven, not one who learns in order to acquire
knowledge, for that does not indicate that he acts for the sake of Heaven, for the honor of the Blessed God, because
all people want to understand and to know, since wisdom is desired by all.
And in truth, this is an explicit verse in Joshua:
Joshua chapter 1, verse 8
(8) “This book of the Torah shall not depart from your mouth, and you shall meditate on it day and night in order that!!!! you may observe to do according to all that is written in it; for then you will make your way prosper, and then you will succeed.”
Thank you very much, Rabbi, and may we hear good news, God willing.
Answer
I have explained this in several places, and I also brought proofs. See, for example, column 479.
None of the quotations you brought is proof of your claim. “You shall teach them and observe to do them” says that there are two things that must be done: to learn, and to observe and do. See Rashi at the beginning of the portion of Bechukotai, who says this explicitly.
You do not know how or why Maimonides and the Rosh learned. Their books are books of Jewish law, so it is no wonder that in them they dealt with clarifying Jewish law. What does that prove about the commandment of Torah study? Did Maimonides not also deal with the laws of sacrificial matters and ritual purity, which did not apply in his time? And with the section of the stubborn and rebellious son?
You write that Maimonides and the Rosh strove to clarify the truth and not to whisper plain-sense readings into Talmudic passages. What does that have to do with Jewish law? I too think one must strive for the truth, but truth is a value in itself and not in order to know what to do.
I will not address the words of the commentators, although there too you are mistaken. And if you find me several commentators who say otherwise, does that obligate me? Are you setting one authority against another?!
Discussion on Answer
I answered everything. I’ve exhausted the issue.
If I caused the Rabbi anger, I’m sorry.
Thank you very much.
It’s allowed to remain in disagreement.
No anger at all. Everything is fine. It’s just that I answered everything and I don’t see any point in continuing. Of course, if you don’t agree, it is allowed—and necessary—to remain in disagreement.
I completely disagree with what you wrote.
1. It is clear from Maimonides’ words and from his method of ruling that he did not learn the way the Rabbi wants people to learn—one more distinction and another distinction and 7 possibilities for the plain meaning of the Talmud—but rather in order to reach the halakhic truth. {He himself said that there are many unnecessary dialectical exercises in the Talmud.}
2. I did not understand what the Rabbi answers to the words of Maimonides’ grandson:
“And this level is the highest, for one who studies Torah, and whose ultimate purpose
in seeking is that its laws be revealed to him, and that he contemplate its secrets, so that he may walk in its ways
and perform the commandments.”
And to the words of the Maharal:
“Therefore he began by saying: one who learns in order to teach, or one who learns in order
to do, for these people intend for the sake of Heaven, not one who learns in order to acquire
knowledge,”
3. How does the Rabbi explain an explicit verse in Joshua:
“This book of the Torah shall not depart from your mouth, and you shall meditate on it day and night, in order that!!!! you may observe to do according to all that is written in it; for then you will make your way prosper, and then you will succeed.”
4. The Vilna Gaon (Proverbs 23:26): “For the purpose and main occupation of Torah is to know the trodden and upright path by which to walk in the service of God.”
Rabbi Chaim of Volozhin, in his introduction to the Vilna Gaon’s commentary on Shulchan Arukh, Orach Chaim: “And this is the entire fruit of studying the Talmud—to derive from it practical Jewish law,” and also in his commentary on Avot (Ruach Chayim 1:17): “Do not think that study is the main thing; rather, deed…”
5. Shakh, Yoreh De’ah, section 246, subparagraph 5:
“But it seems to me that one should study the books of the halakhic decisors, the laws of the Torah, such as the Rif and Mordechai and the Rosh and the like, for this is the root and essence of our Torah.”
6. It is דווקא from the stubborn and rebellious son that the opposite of your words is proven: the fact that there is a case of “expound and receive reward” is the exception that shows that the rule is not so.
7. It seems strange to me that when it is convenient for the Rabbi he brings Nefesh HaChayim, Chatam Sofer, etc. etc., and when they do not agree with your opinion then their view does not count and it is “Are you setting one authority against another…”
8. Also from Rashi on Bechukotai it seems that the purpose of toil in Torah is in order to fulfill the commandments.
Thank you very much