Parashat Ki-Tetzei (5761)

With God's help, on the eve of the holy Sabbath of Parashat Ki-Tetzei, 5761

Torah study 'for its own sake' (=for the sake of Torah itself)

Our parashah deals, among other things, with the laws of the stubborn and rebellious son. A stubborn and rebellious son is a youth who does not

heed the voice of his father and mother, steals, gorges himself, and keeps bad company. Although these offenses do not

seem serious enough to warrant the death penalty, the Sages say that the Torah has probed the end of his disposition,

that in the end he will waylay and rob people, and therefore we are commanded to execute him now. There are

transgressions that in themselves appear, at first glance, light, yet the Torah teaches us that from a deeper perspective

there is hidden within them a root of severe decline. More than that, even robbery is not an offense so grave as to require

capital punishment. It seems that the Torah teaches that the life of a bandit (a robber) is worth nothing at all, even if

the offense in and of itself is not so grave.

This section raises sharp questions, such as denying that same stubborn and rebellious son the possibility of repenting later

in life (apparently there is here an almost deterministic conception), and more. Indeed, there is

an opinion among the Sages that the stubborn and rebellious son never existed, and never will exist. If so, those

Sages ask,

why does the Torah write this section in the Torah? And they answer there: 'Study it and receive reward.'

Seemingly, this is so that we should have one additional section to study within the framework of Torah study, and that we should receive

reward for studying it. The explanation seems puzzling. Are we lacking sections in the Torah that we might study and receive reward for? Is

there someone who has finished all the other sections and needs one additional section? If indeed there is someone

like that, what will he do after he finishes this section as well?

These problems are raised by Rabbi Yisrael Salanter in one of his essays, and he argues that the Gemara's explanation has been

misunderstood. There is a practical and very important lesson that emerges from the section of the stubborn and rebellious son, a lesson not necessarily

connected to questions of education and juvenile delinquency. In the terminology of the yeshiva world, one can say that the lesson

is that Torah study has 'two dimensions' (=aspects): there is an obligation to study Torah, and there is an obligation to know

the Torah in order to implement it in practical law. Study, according to this conception, is not merely a means

by which we will know what to do when we encounter a halakhic problem; rather, it also has value in and of itself. This

is precisely the lesson that the section of the stubborn and rebellious son comes to teach us: that there is study that falls under the category of 'Study

it and receive reward.' The Gemara does not mean to say that the Holy One, blessed be He, added this section to the Torah so that we would study

it and receive reward for the study; rather, He added this section to the Torah so that we would learn from it

that there is value to Torah study not directed toward practical observance. 'Study it and receive reward.'[1]

Torah study without a concrete purpose is highly characteristic of the yeshiva world. The commentators explain

that the demand to study Torah 'for its own sake' means to study 'for the sake of Torah.' More than that: even study

undertaken in order to become a rabbi, or a judge, is frowned upon by many (it is considered study 'not for its own sake'

following the words of the Hazon Ish). Many wonder why one studies in yeshiva if, in the end,

one does not receive a certificate, or any formal certification? The answer is that the value of Torah study does not

consist merely in the fact that it trains us for some position, nor even in the fact that it gives us the

ability to issue halakhic rulings. Its value lies in itself.

In other contexts, the modern world recognizes the importance of learning for learning's sake (without any

external purpose whatsoever), except that even such study usually has to be conducted within an organized track with

certificates and examinations. From the accumulated experience of many people (though not כולם agree with this), examinations

and certificates not only fail to add anything, they actually detract from the quality of Torah study. We all

know the study geared toward a certificate and an examination, from which the 'organized' systems suffer. In Torah study

this is many times more damaging. It is study 'not for its own sake,' and what is acquired through it is primarily knowledge,

and less skill and Torah-oriented thinking. In the prevalent conception regarding Torah study, the main thing is

Torah-oriented thinking, and less the knowledge itself (although of course that too is important). Especially in the modern era

when there are sophisticated indexes and information databases, the importance of knowledge in and of itself decreases.

This is also the reason why some maintain that serious Torah study requires complete devotion, and does not

tolerate additional pursuits, important as they may be (such as military service, work for a livelihood, and the like).

Deep immersion in study is a critical parameter for growth in Torah, precisely because the aspiration is not only

for knowledge but also for a Torah form of thinking and perception.

To conclude, I will cite the words of the author of Aglei Tal in his introduction to his book. In light of our remarks, someone

might think that if study undertaken in order to become a rabbi, or a judge, is not considered Torah study for its own sake, then

study undertaken with enjoyment is likewise not 'study for its own sake.' Concerning this, the author of Aglei Tal writes

that there is no greater mistake than this. A significant part of study is the enjoyment derived from it. Enjoyment aids the internalization of the conception

and the Torah mode of thought, and not only does it not contradict the commandment to study 'for its own sake,' but this is precisely

the commandment itself. However, it seems correct that one should not study for the sake of enjoyment, but it is certainly right to study

with enjoyment, or in an enjoyable manner. It is not for nothing that every morning, in the blessings over the Torah, we recite: 'Please make

the words of Your Torah sweet in our mouths, Lord our God.'

Have a peaceful Sabbath

It may be deposited for respectful disposal in any synagogue or yeshiva. Notes and responses will be gladly received.

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[1] It is interesting to examine the question whether this is a halakhic lesson. Apparently it is. However, if so, precisely

this section does have a halakhic implication, and therefore it cannot teach that there is value to study without

practical-halakhic value.

Perhaps the solution is that this very conclusion itself does not have halakhic status. Food for thought!

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