What Is Torah Study
Granville Turley
Torah study is the study of the Torah, Hebrew Bible, Talmud, responsa, rabbinic literature, and similar works, all of which are Judaism's religious texts. According to Rabbinic Judaism, the study is done for the purpose of the mitzvah ("commandment") of Torah study itself.
This practice is present to an extent in all religious branches of Judaism, and is considered of paramount importance among religious Jews. Torah study has evolved over the generations, as lifestyles changed and also as new texts were written.
In rabbinic literature, a heavy emphasis is placed on Torah study[1] for Jewish males, with women being exempt.[2] This literature teaches an eagerness for such study and a thirst for knowledge that expands beyond the text of the Tanakh to the entire Oral Torah.[3] Some examples of traditional religious teachings:
Torah study is counted among the 613 mitzvot (commandments), from the verse in Deuteronomy: "And you shall teach it to your children,"[23] upon which the Talmud comments that "Study is necessary in order to teach."
...the essence is to perform a Mitzvah at its correct time and with all of its detail and precision as an immutable decree and that purity of good thought should be attached to the performance then 'you will then go securely and both will be fulfilled in your hands. As the explicit Mishna[24] taught that all for whom their actions are greater than their wisdom, then even their wisdom will be preserved in holiness, purity, and inspirational fervor and the comparison that Chazal make about this cannot be trivialized, that all whose actions are greater than their wisdom are like a tree whose leaves are few and their roots are many, that all the winds in the world cannot move it from its place and 'the one who hears will internalize'
The importance of study is attested to in another Talmudic discussion regarding which is preferred: study or action? The answer there, a seeming compromise, is "study that leads to action."[25] Although the word "Torah" refers specifically to the Five Books of Moses, in Judaism the word also refers to the Tanakh (Hebrew Bible), the Talmud and other religious works, even including the study of Kabbalah, Hasidism, Mussar and much more.
As per Chazal: Until the Torah was given to Israel, it says that "and Moshe ascended to God," but after the Torah was given, God says: "and they shall make Me a Sanctuary and I will dwell in them." These words will suffice for a thinking person. And through them he will see and understand his path in holiness, 'and righteousness will grasp its way' to preserve his study of the Holy Torah all the days of his life 'to despise bad and choose good' for himself and for all the creations and all the worlds to provide pleasure for his Maker and Creator. May it be God's Will 'that He open up our hearts with His Torah and that He should place Love and Fear of Him in our hearts' and thereby complete His intention in creating His Universe 'that the Universe will be rectified with His Sovereignty'
The Torah is the Tree of Life to find true spiritual life, that is the Holy Spirit with the three Supernal Sefirot with Da'at and the others. The study of Torah can give life and this can build a Temple in the inner dimension of person: God will not take the holy sacrifices but words of Torah and of prayers because in Messianic era the sins will be not and the little sins will be atoned through true force of soul in the heart (Neshama and Ruach with Nephesh) and words of truth on pure and holy mouth.
The Talmud defines the objective of Torah study: "That the words of Torah shall be clear in your mouth so that if someone asks you something, you shall need not hesitate and then tell it to him, rather you shall tell it to him immediately."[28] In yeshivas (Talmudical schools), rabbinical schools and kollels (post-graduate Talmudical schools) the primary ways of studying Torah include study of:[citation needed]
In Haredi Judaism and much of Orthodox Judaism, Torah study is a way of life for males. In these communities, men forgo other occupations and study Torah full-time. Women do not study Torah, but instead gain merit for facilitating the Torah study of the men. A 2017 survey of Modern Orthodox Jews found support for women studying Torah."[29]
Haredi Israelis often choose to devote many years to Torah study, often studying at a kollel. Religious Zionist Israelis often choose to devote time after high school to Torah study, either during their army service at a Hesder yeshiva, or before their service at a Mechina. Many Modern Orthodox students who study in Israel post high-school choose to study at Hesder Yeshivot, namely Yeshivat Har Etzion, Yeshivat Kerem B'Yavneh, Yeshivat Shaalvim and Yeshivat HaKotel. A portion of these students join the Hesder system, draft into the army and/or make Aliyah.
In addition to full-time Torah study, Jews around the world often attend Torah classes in a contemporary academic framework. The Rohr Jewish Learning Institute offers classes on Parenting, Marriage, Medical Ethics, and Business Ethics.[30][31][32][33][34][35][36][37][38]
The Brisker method consists of a methodical search for precise definitions of each concept involved in the discussion. Once the mechanism by which a law works is rigidly and correctly defined, it can become clear that one aspect of the definition applies in one situation but not another. Therefore, the final halacha will differ in the two situations, even if they superficially appear to be very similar.
The Brisker method is not a total break from the past. Rabbis before Brisk sometimes made "conceptual" distinctions, and Brisker rabbis can still resolve issues without recourse to the terminology they invented. The difference is one of focus and degree. Non-Brisk analysis tends to formulate "conceptual" definitions only when necessary, while for Briskers, these definitions are the first and most common tool to be used when approaching a Talmudic issue.
One example of the emphasis on the value of precise definition can be found in a quote attributed to Chaim Soloveitchik: "One approach which answers three different problems is better than three different approaches to individually solve the three problems" (a corollary of Occam's razor).
Moshe Chaim Luzzatto was the only one to set down the sages' thought process in an organized, systematic, and complete program that can be taught and reproduced. This method makes Gemara (Talmud) learning accessible to everyone by exploring key logical concepts of Talmudic analysis. It is claimed that based on precision and clarity of thinking, one's inherent intellectual powers are studied, cultivated and nurtured. Conscious awareness of one's thinking and thoughts is the key to understanding Torah.
The Zilberman method has children focus exclusively on Tanakh and Mishnah in their younger years, ensuring that they know large portions of both areas by heart before they begin learning Gemara. Indeed, graduates of such schools tend to have impressive fluency in these areas. Two key elements in Zilberman's methodology, however, must be singled out: chazarah (review) and student participation.
In the Zilberman-styled school, a new text of Chumash is introduced in the following manner (obviously adjustments are made for each grade level). On Monday and Tuesday, the teacher chants the text with the tropp (ta'amei ha'mikra) and the students immediately imitate him. This is repeated several times until the students are able to read the text independently. Then the teacher introduces the translation/explanation of the text and invites students to participate in the process. New words typically need to be translated only once; subsequently, students are encouraged to call out the translation on their own. All translations are strictly literal. If the translation does not automatically yield a comprehensible meaning, the students are invited to try to find one. The class spends the rest of the week reviewing the material. Each pasuk is reviewed with the tropp at least twenty-four times.[43]
Apart from full-time Torah study as engaged in at schools and yeshivot, or for the purpose of rabbinic training, there is also held to be an obligation[44] on individuals to set aside a regular study period to review their knowledge. Pious individuals thus often daily review one of the major works - Talmud Bavli, Talmud Yerushalmi, Nach (Tanach), Midrash Rabba, Midrash Tanchuma, Tosefta, Sifra, Sifri, Mishna, Rambam, Tur, Shulchan Aruch, Mishnah Berurah, the Zohar - according to their interest.In more recent times, structured study-programmes have become popular; these include.
In respect to its place in synagogues, rabbis will often give their d'var Torah after the Torah reading. Divrei Torah can range in length, depending on the rabbi and the depth of the talk. In most congregations, it will not last much longer than fifteen minutes, but in the case of rebbes or special occasions, a d'var Torah can last all afternoon.
In other settings, "D'var Torah" is used interchangeably with "vort" (Yiddish for "word (of Torah)"), and may then refer to any Torah idea delivered informally, although typically linked to the weekly Parasha. This will be on various occasions,[49][50][51] and not necessarily by a Rabbi: for example, by the host at their Shabbat table, by the leader before "Benching" (grace after meals), or by a guest at sheva brachot, or at any Seudat mitzvah.
The recommended way to study the Torah is by reading the original text written in Hebrew. This allows the reader to understand language-specific information. For example, the Hebrew word for earth is 'adama' and the name of the first man is 'Adam' meaning 'of the earth'. Jewish denominations vary in the importance placed on the usage of the original Hebrew text. Most denominations strongly recommend it, but also allow studying the Torah in other languages, and using Rashi and other commentary to learn language-specific information.
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