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Link to Transcript and Substack post here
The apocryphal story is told of the European shtehtl Jew who would badger the Rav with heretical questions for an hour after havdalah each Saturday night. “If this is your opinion, why do you persist on coming to shul every Sabbath?” ultimately asked the exasperated Rav. Came the response: “An apikoros I am; a goy I’m not.”
As told by Rabbi Shlomo Riskin
As told by Rabbi Shlomo Riskin
(א) וְעַתָּ֣ה יִשְׂרָאֵ֗ל שְׁמַ֤ע אֶל־הַֽחֻקִּים֙ וְאֶל־הַמִּשְׁפָּטִ֔ים אֲשֶׁ֧ר אָֽנֹכִ֛י מְלַמֵּ֥ד אֶתְכֶ֖ם לַעֲשׂ֑וֹת לְמַ֣עַן תִּֽחְי֗וּ וּבָאתֶם֙ וִֽירִשְׁתֶּ֣ם אֶת־הָאָ֔רֶץ אֲשֶׁ֧ר ה׳ אֱלֹקֵ֥י אֲבֹתֵיכֶ֖ם נֹתֵ֥ן לָכֶֽם׃ (ב) לֹ֣א תֹסִ֗פוּ עַל־הַדָּבָר֙ אֲשֶׁ֤ר אָנֹכִי֙ מְצַוֶּ֣ה אֶתְכֶ֔ם וְלֹ֥א תִגְרְע֖וּ מִמֶּ֑נּוּ לִשְׁמֹ֗ר אֶת־מִצְוֺת֙ ה׳ אֱלֹֽקֵיכֶ֔ם אֲשֶׁ֥ר אָנֹכִ֖י מְצַוֶּ֥ה אֶתְכֶֽם׃ (ג) עֵֽינֵיכֶם֙ הָֽרֹא֔וֹת אֵ֛ת אֲשֶׁר־עָשָׂ֥ה ה׳ בְּבַ֣עַל פְּע֑וֹר כִּ֣י כׇל־הָאִ֗ישׁ אֲשֶׁ֤ר הָלַךְ֙ אַחֲרֵ֣י בַֽעַל־פְּע֔וֹר הִשְׁמִיד֛וֹ ה׳ אֱלֹקֶ֖יךָ מִקִּרְבֶּֽךָ׃ (ד) וְאַתֶּם֙ הַדְּבֵקִ֔ים בַּה׳ אֱלֹקֵיכֶ֑ם חַיִּ֥ים כֻּלְּכֶ֖ם הַיּֽוֹם׃ (ה) רְאֵ֣ה ׀ לִמַּ֣דְתִּי אֶתְכֶ֗ם חֻקִּים֙ וּמִשְׁפָּטִ֔ים כַּאֲשֶׁ֥ר צִוַּ֖נִי ה׳ אֱלֹקָ֑י לַעֲשׂ֣וֹת כֵּ֔ן בְּקֶ֣רֶב הָאָ֔רֶץ אֲשֶׁ֥ר אַתֶּ֛ם בָּאִ֥ים שָׁ֖מָּה לְרִשְׁתָּֽהּ׃ (ו) וּשְׁמַרְתֶּם֮ וַעֲשִׂיתֶם֒ כִּ֣י הִ֤וא חׇכְמַתְכֶם֙ וּבִ֣ינַתְכֶ֔ם לְעֵינֵ֖י הָעַמִּ֑ים אֲשֶׁ֣ר יִשְׁמְע֗וּן אֵ֚ת כׇּל־הַחֻקִּ֣ים הָאֵ֔לֶּה וְאָמְר֗וּ רַ֚ק עַם־חָכָ֣ם וְנָב֔וֹן הַגּ֥וֹי הַגָּד֖וֹל הַזֶּֽה׃
(1) And now, O Israel, give heed to the laws and rules that I am instructing you to observe, so that you may live to enter and occupy the land that ה׳, the God of your fathers, is giving you. (2) You shall not add anything to what I command you or take anything away from it, but keep the commandments of your God ה׳ that I enjoin upon you. (3) You saw with your own eyes what ה׳ did in the matter of Baal-peor, that your God ה׳ wiped out from among you every person who followed Baal-peor; (4) while you, who held fast to your God ה׳, are all alive today. (5) See, I have imparted to you laws and rules, as my God ה׳ has commanded me, for you to abide by in the land that you are about to enter and occupy. (6) Observe them faithfully, for that will be proof of your wisdom and discernment to other peoples, who on hearing of all these laws will say, “Surely, that great nation is a wise and discerning people.”
(א)מלמד אתכם לעשות. כי עיקר הלמוד לעשות המצות:
(1) WHICH I TEACH YOU, TO DO THEM. The main purpose of study is the observance of the commandments.
(א)ועתה ישראל שמע אל החקים ואל המשפטים אשר אנכי מלמד אתכם לעשות למען תחיו. למדנו מכאן שהלמוד אינו עיקר רק עם המעשה, וכן דרשו רז"ל לא המדרש הוא העיקר אלא המעשה. ולמדנו עוד שעם המעשה יחיה האדם, לא זולתו.
(1) ועתה ישראל שמע אל החוקים ואל המשפטים אשר אנכי מלמד אתכם לעשות למען תחיו; “and now Israel hearken to the statutes and social laws I will teach you to perform in order that you shall live.” This verse teaches that learning, studying the Torah is not the main purpose of the Torah but performing the commandments one has studied. Our sages in Avot 1,17 stated this succinctly when they taught לא המדרש הוא העיקר אלא המעשה, “not the study is of the essence but the performance, the deed.” Only performance of deeds is a guarantee of life (both here and in the hereafter).
(ז) וְשִׁנַּנְתָּ֣ם לְבָנֶ֔יךָ וְדִבַּרְתָּ֖ בָּ֑ם בְּשִׁבְתְּךָ֤ בְּבֵיתֶ֙ךָ֙ וּבְלֶכְתְּךָ֣ בַדֶּ֔רֶךְ וּֽבְשׇׁכְבְּךָ֖ וּבְקוּמֶֽךָ׃
(7) Impress them upon your children. Recite them when you stay at home and when you are away, when you lie down and when you get up.
(א) וְזֹ֣את הַמִּצְוָ֗ה הַֽחֻקִּים֙ וְהַמִּשְׁפָּטִ֔ים אֲשֶׁ֥ר צִוָּ֛ה ה׳ אֱלֹקֵיכֶ֖ם לְלַמֵּ֣ד אֶתְכֶ֑ם לַעֲשׂ֣וֹת בָּאָ֔רֶץ אֲשֶׁ֥ר אַתֶּ֛ם עֹבְרִ֥ים שָׁ֖מָּה לְרִשְׁתָּֽהּ׃
(1) And this is the Instruction—the laws and the rules—that your God ה׳ has commanded [me] to impart to you, to be observed in the land that you are about to cross into and occupy,
(כב) כִּי֩ אִם־שָׁמֹ֨ר תִּשְׁמְר֜וּן אֶת־כׇּל־הַמִּצְוָ֣ה הַזֹּ֗את אֲשֶׁ֧ר אָנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם לַעֲשֹׂתָ֑הּ לְאַהֲבָ֞ה אֶת־ה׳ אֱלֹקֵיכֶ֛ם לָלֶ֥כֶת בְּכׇל־דְּרָכָ֖יו וּלְדׇבְקָה־בֽוֹ׃
(22) If, then, you faithfully keep all this Instruction that I command you, loving your God ה׳, walking in all God’s ways, and holding fast to [God],
לִלְמֹד תּוֹרָה וּלְלַמְּדָהּ, שֶׁנֶּאֱמָר: "וְשִׁנַּנְתָּם לְבָנֶיךָ" (דברים ו, ז).
To study Torah and to teach it [to others], as [Deuteronomy 6:7] states: "And you shall teach them to your children."
כְּשֵׁם שֶׁחַיָּב אָדָם לְלַמֵּד אֶת בְּנוֹ כָּךְ הוּא חַיָּב לְלַמֵּד אֶת בֶּן בְּנוֹ שֶׁנֶּאֱמַר (דברים ד ט) "וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ". וְלֹא בְּנוֹ וּבֶן בְּנוֹ בִּלְבַד אֶלָּא מִצְוָה עַל כָּל חָכָם וְחָכָם מִיִּשְׂרָאֵל לְלַמֵּד אֶת כָּל הַתַּלְמִידִים אַף עַל פִּי שֶׁאֵינָן בָּנָיו. שֶׁנֶּאֱמַר (דברים ו ז) "וְשִׁנַּנְתָּם לְבָנֶיךָ" מִפִּי הַשְּׁמוּעָה לָמְדוּ בָּנֶיךָ אֵלּוּ תַּלְמִידֶיךָ שֶׁהַתַּלְמִידִים קְרוּיִין בָּנִים שֶׁנֶּאֱמַר (מלכים ב ב ג) "וַיֵּצְאוּ בְנֵי הַנְּבִיאִים". אִם כֵּן לָמָּה נִצְטַוָּה עַל בְּנוֹ וְעַל בֶּן בְּנוֹ. לְהַקְדִּים בְּנוֹ לְבֶן בְּנוֹ וּבֶן בְּנוֹ לְבֶן חֲבֵרוֹ:
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."
[Furthermore, this charge is not confined] to one's children and grandchildren alone. Rather, it is a mitzvah for each and every wise man to teach all students, even though they are not his children, as [Deuteronomy 6:7] states: "And you shall teach them to your sons..." The oral tradition explains: "Your sons," these are your students, for students are also called sons, as [II Kings 2:3] states: "And the sons of the prophets went forth."
If so, why do the commandments [explicitly mention] one's son and grandson? To grant precedence to one's son over one's grandson, and one's grandson over the son of a colleague.
[Furthermore, this charge is not confined] to one's children and grandchildren alone. Rather, it is a mitzvah for each and every wise man to teach all students, even though they are not his children, as [Deuteronomy 6:7] states: "And you shall teach them to your sons..." The oral tradition explains: "Your sons," these are your students, for students are also called sons, as [II Kings 2:3] states: "And the sons of the prophets went forth."
If so, why do the commandments [explicitly mention] one's son and grandson? To grant precedence to one's son over one's grandson, and one's grandson over the son of a colleague.
(ה)רַבִּי יִשְׁמָעֵאל בְּנוֹ אוֹמֵר, הַלּוֹמֵד תּוֹרָה עַל מְנָת לְלַמֵּד, מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד. וְהַלּוֹמֵד עַל מְנָת לַעֲשׂוֹת, מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד לִשְׁמֹר וְלַעֲשׂוֹת. רַבִּי צָדוֹק אוֹמֵר, אַל תַּעֲשֵׂם עֲטָרָה לְהִתְגַּדֵּל בָּהֶם, וְלֹא קַרְדֹּם לַחְפֹּר בָּהֶם. וְכָךְ הָיָה הִלֵּל אוֹמֵר, וּדְאִשְׁתַּמֵּשׁ בְּתָגָא, חָלָף. הָא לָמַדְתָּ, כָּל הַנֶּהֱנֶה מִדִּבְרֵי תוֹרָה, נוֹטֵל חַיָּיו מִן הָעוֹלָם:
(5)Rabbi Ishmael his son said: He who learns in order to teach, it is granted to him to study and to teach; But he who learns in order to practice, it is granted to him to learn and to teach and to practice. Rabbi Zadok said: do not make them a crown for self-exaltation, nor a spade with which to dig. So too Hillel used to say, “And he that puts the crown to his own use shall perish.” Thus you have learned, anyone who derives worldly benefit from the words of the Torah, removes his life from the world.
(1) ... Although one who learns Torah only in order to teach is not really learning for “the sake of heaven”, he is nevertheless rewarded by God, by having the opportunity to learn and teach. However, one who learns in order to practice, which is an even higher commitment, is rewarded by even having the opportunity to practice the commandments. Note again that this mishnah considers the performance of the commandments a reward unto those who perform them. In other words, the one who learns, teaches and studies is rewarded not with material wealth or with other promises, but with the opportunity to continue to perform these commandments.
English Explanation of Pirkei Avot
Commentary Author: Joshua Kulp
English Explanation of Pirkei Avot
Commentary Author: Joshua Kulp
The question we have to ask is whether secular study of the Talmud is itself contrary to the Talmud. Our democratic attitude toward knowledge might cheer this spreading of ancient texts but we must remember the larger context.
Secular Talmud - Gil Student, Feb 17, 13 TorahMusings.com
Non-observant Jews study Talmud for two main reasons–either devotional or intellectual.
While these need not be mutually exclusive, the first attitude represents study as a religious act, a form of worship even if denying the Talmud’s full religious authority. The second considers Talmud study an intellectual exercise, a broadening of cultural awareness. Both are potentially problematic from a Talmudic perspective.
Non-observant Jews study Talmud for two main reasons–either devotional or intellectual.
While these need not be mutually exclusive, the first attitude represents study as a religious act, a form of worship even if denying the Talmud’s full religious authority. The second considers Talmud study an intellectual exercise, a broadening of cultural awareness. Both are potentially problematic from a Talmudic perspective.
רַב סָפְרָא בָּתַר צְלוֹתֵיהּ אָמַר הָכִי: ״יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלֹקֵינוּ, שֶׁתָּשִׂים שָׁלוֹם
After his prayer, Rav Safra said the following:May it be Your will, Lord our God, that You establish peace
בְּפָמַלְיָא שֶׁל מַעְלָה. וּבְפָמַלְיָא שֶׁל מַטָּה, וּבֵין הַתַּלְמִידִים הָעוֹסְקִים בְּתוֹרָתֶךָ בֵּין עוֹסְקִין לִשְׁמָהּ בֵּין עוֹסְקִין שֶׁלֹּא לִשְׁמָהּ. וְכָל הָעוֹסְקִין שֶׁלֹּא לִשְׁמָהּ יְהִי רָצוֹן שֶׁיְּהוּ עוֹסְקִין לִשְׁמָהּ״.
in the heavenly entourage [pamalia] of angels each of whom ministers to a specific nation (see Daniel 10), and whose infighting causes war on earth;
and in the earthly entourage, the Sages,
and among the disciples engaged in the study of Your Torah,whether they engage in its study for its own sake or not for its own sake.And all those engaged in Torah study not for its own sake,may it be Your will that they will come to engage in its study for its own sake.
and in the earthly entourage, the Sages,
and among the disciples engaged in the study of Your Torah,whether they engage in its study for its own sake or not for its own sake.And all those engaged in Torah study not for its own sake,may it be Your will that they will come to engage in its study for its own sake.
בְּפָמַלְיָא שֶׁל מַעְלָה. וּבְפָמַלְיָא שֶׁל מַטָּה, וּבֵין הַתַּלְמִידִים הָעוֹסְקִים בְּתוֹרָתֶךָ בֵּין עוֹסְקִין לִשְׁמָהּ בֵּין עוֹסְקִין שֶׁלֹּא לִשְׁמָהּ. וְכָל הָעוֹסְקִין שֶׁלֹּא לִשְׁמָהּ יְהִי רָצוֹן שֶׁיְּהוּ עוֹסְקִין לִשְׁמָהּ״.
in the heavenly entourage [pamalia] of angels each of whom ministers to a specific nation (see Daniel 10), and whose infighting causes war on earth;
and in the earthly entourage, the Sages,
and among the disciples engaged in the study of Your Torah,whether they engage in its study for its own sake or not for its own sake.And all those engaged in Torah study not for its own sake,may it be Your will that they will come to engage in its study for its own sake.
and in the earthly entourage, the Sages,
and among the disciples engaged in the study of Your Torah,whether they engage in its study for its own sake or not for its own sake.And all those engaged in Torah study not for its own sake,may it be Your will that they will come to engage in its study for its own sake.
מַרְגְּלָא בְּפוּמֵּיהּ דְּרָבָא: תַּכְלִית חָכְמָה — תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים, שֶׁלֹּא יְהֵא אָדָם קוֹרֵא וְשׁוֹנֶה וּבוֹעֵט בְּאָבִיו וּבְאִמּוֹ וּבְרַבּוֹ וּבְמִי שֶׁהוּא גָּדוֹל מִמֶּנּוּ בְּחָכְמָה וּבְמִנְיָן, שֶׁנֶּאֱמַר: ״רֵאשִׁית חָכְמָה יִרְאַת ה׳ שֵׂכֶל טוֹב לְכָל עוֹשֵׂיהֶם״. ״לָעוֹשִׂים״ לֹא נֶאֱמַר, אֶלָּא ״לְעוֹשֵׂיהֶם״ — לָעוֹשִׂים לִשְׁמָהּ וְלֹא לָעוֹשִׂים שֶׁלֹּא לִשְׁמָהּ.
וְכָל הָעוֹשֶׂה שֶׁלֹּא לִשְׁמָהּ, נוֹחַ לוֹ שֶׁלֹּא נִבְרָא.
וְכָל הָעוֹשֶׂה שֶׁלֹּא לִשְׁמָהּ, נוֹחַ לוֹ שֶׁלֹּא נִבְרָא.
Rava was wont to say: The objective of Torah wisdom is to achieve repentance and good deeds; that one should not read the Torah and study mishna and become arrogant
and spurn his father and his mother and his teacher and one who is greater than he in wisdom or in the number of students who study before him,
as it is stated: “The beginning of wisdom is fear of the Lord, a good understanding have all who fulfill them” (Psalms 111:10).
It is not stated simply: All who fulfill, but rather: All who fulfill them, those who perform these actions as they ought to be performed, meaning those who do such deeds for their own sake, for the sake of the deeds themselves, not those who do them not for their own sake.
Rava continued: One who does them not for their own sake, it would have been preferable for him had he not been created.
and spurn his father and his mother and his teacher and one who is greater than he in wisdom or in the number of students who study before him,
as it is stated: “The beginning of wisdom is fear of the Lord, a good understanding have all who fulfill them” (Psalms 111:10).
It is not stated simply: All who fulfill, but rather: All who fulfill them, those who perform these actions as they ought to be performed, meaning those who do such deeds for their own sake, for the sake of the deeds themselves, not those who do them not for their own sake.
Rava continued: One who does them not for their own sake, it would have been preferable for him had he not been created.
תַּנְיָא, הָיָה רַבִּי בְּנָאָה אוֹמֵר: כׇּל הָעוֹסֵק בְּתוֹרָה לִשְׁמָהּ — תּוֹרָתוֹ נַעֲשֵׂית לוֹ סַם חַיִּים, שֶׁנֶּאֱמַר: ״עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ״, וְאוֹמֵר: ״רִפְאוּת תְּהִי לְשָׁרֶּךָ״, וְאוֹמֵר: ״כִּי מֹצְאִי מָצָא חַיִּים״. וְכׇל הָעוֹסֵק בַּתּוֹרָה שֶׁלֹּא לִשְׁמָהּ — נַעֲשֵׂית לוֹ סַם הַמָּוֶת, שֶׁנֶּאֱמַר: ״יַעֲרֹף כַּמָּטָר לִקְחִי״, וְאֵין עֲרִיפָה אֶלָּא הֲרִיגָה, שֶׁנֶּאֱמַר: ״וְעָרְפוּ שָׁם אֶת הָעֶגְלָה בַּנָּחַל״.
It is taught in a baraita that Rabbi Bena’a would say: Anyone who engages in Torah for its own sake, his Torah study will be an elixir of life for him, as it is stated: “It is a tree of life to them who lay hold upon it” (Proverbs 3:18), and it says: “It shall be health to your navel” (Proverbs 3:8), and it says: “For whoever finds Me finds life” (Proverbs 8:35).
And anyone who engages in Torah not for its own sake, e.g., for self-aggrandizement, his Torah will be an elixir of death for him, as it is stated: “My doctrine shall drop [ya’arof ] as the rain,” and arifa means nothing other than killing, as it is stated: “And they shall break the heifer’s neck [arefu] there in the valley” (Deuteronomy 21:4).
And anyone who engages in Torah not for its own sake, e.g., for self-aggrandizement, his Torah will be an elixir of death for him, as it is stated: “My doctrine shall drop [ya’arof ] as the rain,” and arifa means nothing other than killing, as it is stated: “And they shall break the heifer’s neck [arefu] there in the valley” (Deuteronomy 21:4).
דְּאָמַר רַב יְהוּדָה אָמַר רַב: לְעוֹלָם יַעֲסוֹק אָדָם בְּתוֹרָה וּמִצְוֹת אַף עַל פִּי שֶׁלֹּא לִשְׁמָהּ, שֶׁמִּתּוֹךְ שֶׁלֹּא לִשְׁמָהּ בָּא לִשְׁמָהּ.
Even a mitzva performed with ulterior motives garners reward, as Rav Yehuda said that Rav said: A person should always engage in Torah study and performance of mitzvot, even if he does so not for their own sake, as through the performance of mitzvot not for their own sake, one gains understanding and comes to perform them for their own sake.
לעולם יעסוק אדם בתורה ובמצות אע"פ שלא לשמה - ואי קשיא הא אמרינן בפ"ק דתענית (דף ז.) כל העוסק בתורה שלא לשמה נעשית לו סם המות ובשלהי פרק היה קורא במסכת ברכות (דף יז.) כל העוסק בתורה שלא לשמה נוח לו שלא נברא נראה לתרץ עוסק שלא לשמה כגון מיראת היסורין כי הכא ומאהבת קיבול פרס שאינו מתכוין להשלים רצון יוצרו שציוהו על כך אלא להנאתו כדאמרינן בפ"ק דמסכת ע"ז (דף יט.) במצותיו חפץ מאד ולא בשכר מצותיו והיינו דתנן (אבות פ"א מ"ג) אל תהיו כעבדים המשמשין את הרב ע"מ לקבל פרס וכי הא דאמר בפ' עגלה ערופה (לקמן סוטה מז.) ואיתא בנזיר פרק מי שאמר הריני נזיר (דף כג:) ובפרק בתרא דהוריות (דף י:) לעולם יעסוק אדם וכו' שבשכר מ"ב קרבנות שהקריב בלק זכה ויצאה ממנו רות גם הוא נתכוין להנאתו שהעלה קרבן לשם להשלים חפציו בשכרו ולא לשם שמים וכדאמרי' פ"ק דר"ה (דף ד.) האומר סלע זו לצדקה ע"מ שיחיה בני ה"ז צדיק גמור אבל ההיא שלא לשמה דתענית ומס' ברכות
אינו עוסק בתורה כדי לקיים לא מאהבה ולא מיראה אלא להוסיף על חטאתו פשע שעתה שגגות נעשו לו זדונות שאע"פ שידע שעובר לא מנע מכל תאות לבו כדמפרש התם (ברכות יז.) תכלית חכמה תשובה ומעשים טובים שלא יהא אדם קורא ושונה ומשמש תלמידי חכמים ובועט באביו ובאמו וברבו או במי שגדול הימנו שנאמר ראשית חכמה יראת ה׳ שכל טוב לכל עושיהם ללומדיהם לא נאמר אלא לעושיהם לעושים לשמה:
אינו עוסק בתורה כדי לקיים לא מאהבה ולא מיראה אלא להוסיף על חטאתו פשע שעתה שגגות נעשו לו זדונות שאע"פ שידע שעובר לא מנע מכל תאות לבו כדמפרש התם (ברכות יז.) תכלית חכמה תשובה ומעשים טובים שלא יהא אדם קורא ושונה ומשמש תלמידי חכמים ובועט באביו ובאמו וברבו או במי שגדול הימנו שנאמר ראשית חכמה יראת ה׳ שכל טוב לכל עושיהם ללומדיהם לא נאמר אלא לעושיהם לעושים לשמה:
Rashi (Berakhos 17a sv. ha-oseh) and Tosafos (ibid. and elsewhere) differentiate between types of improper intent. When you study Torah as a means to argue with religious authority, you are sinning. When you study for personal honor or gain, you are doing something proper for the wrong reasons and may eventually do it for the right reasons.
However, Tosafos (Sotah 22b sv. le-olam) defines the improper she-lo li-shmah as studying without intent to fulfill the laws you learn.
"It will be seen that those who espouse either of the two latter definitions accept the functional definition as a secondary element, or at least negatively as the insistence that the study of Torah never be pursued with the conscious preclusion of the resulting implementation of the precepts studied: lilmod al menat she’lo laasot." R. Norman Lamm
"It will be seen that those who espouse either of the two latter definitions accept the functional definition as a secondary element, or at least negatively as the insistence that the study of Torah never be pursued with the conscious preclusion of the resulting implementation of the precepts studied: lilmod al menat she’lo laasot." R. Norman Lamm
Particularly to the point, R. Lamm writes about R. Chaim Volozhiner’s approach (p. 242):
The transformation of the study of Torah from a religio-intellectual to a cultural exercise is sinful. A secularist, detached, uncommitted study of Torah is considered by R. Hayyim a subversion of his definition of lishmah and his understanding of the purpose of the study of Torah.
R. David Tzvi Hoffmann (Melamed Le-Ho’il, Yoreh De’ah 77), in a very different context, explains ... “the Torah of Israel is not a song or poem that you study in order to understand Jewish religion but its purpose is learning in order to practice.”
Does a secular yeshiva teach the same Talmud that religious yeshivas teach? In one sense, no. If the secular approach to the Talmud spreads, we will find our sacred text profaned widely in society. Abayei and Rava will be two ancient debaters whose words are twisted beyond recognition in the public arena. We will also see religion challenged by a foreign textual sensibility that is difficult for the uninitiated to identify and reject. This is not a matter of protecting rabbis from challenge but protecting the Talmud’s sanctity, open to all students who accept it as a sacred text.
In the end, I can’t object to a secular yeshiva because Israeli society is so shallow that even a little religion, even if subversive, is a blessing. But I see the dilemma.
תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּאַחֵר שֶׁהָיָה רוֹכֵב עַל הַסּוּס בְּשַׁבָּת, וְהָיָה רַבִּי מֵאִיר מְהַלֵּךְ אַחֲרָיו לִלְמוֹד תּוֹרָה מִפִּיו, אָמַר לוֹ: מֵאִיר, חֲזוֹר לְאַחֲרֶיךָ, שֶׁכְּבָר שִׁיעַרְתִּי בְּעִקְבֵי סוּסִי עַד כָּאן תְּחוּם שַׁבָּת. אָמַר לוֹ: אַף אַתָּה חֲזוֹר בָּךְ. אָמַר לוֹ: וְלֹא כְּבָר אָמַרְתִּי לְךָ כְּבָר שָׁמַעְתִּי מֵאֲחוֹרֵי הַפַּרְגּוֹד: ״שׁוּבוּ בָּנִים שׁוֹבָבִים״ — חוּץ מֵאַחֵר.
The Gemara cites a related story: The Sages taught: There was once an incident involving Aḥer, who was riding on a horse on Shabbat, and Rabbi Meir was walking behind him to learn Torah from him. After a while, Aḥer said to him: Meir, turn back, for I have already estimated and measured according to the steps of my horse that the Shabbat boundary ends here, and you may therefore venture no further. Rabbi Meir said to him: You, too, return to the correct path. He said to him: But have I not already told you that I have already heard behind the dividing curtain: “Return, rebellious children,” apart from Aḥer?
כִּי נָח נַפְשֵׁיהּ דְּאַחֵר, אָמְרִי: לָא מֵידָן לִידַיְּינֵיהּ, וְלָא לְעָלְמָא דְּאָתֵי לֵיתֵי. לָא מֵידָן לִידַיְּינֵיהּ — מִשּׁוּם דַּעֲסַק בְּאוֹרָיְיתָא, וְלָא לְעָלְמָא דְּאָתֵי לֵיתֵי — מִשּׁוּם דַּחֲטָא. אֲמַר רַבִּי מֵאִיר: מוּטָב דְּלִידַיְּינֵיהּ וְלֵיתֵי לְעָלְמָא דְּאָתֵי. מָתַי אָמוּת, וְאַעֲלֶה עָשָׁן מִקִּבְרוֹ. כִּי נָח נַפְשֵׁיהּ דְּרַבִּי מֵאִיר סְלֵיק קוּטְרָא מִקִּבְרֵיהּ דְּאַחֵר.
The Gemara relates: When Aḥer passed away, the Heavenly Court declared that he should not be judged, nor brought into the World-to-Come. He should not be judged in a manner befitting his deeds, because he occupied himself with Torah, whose merit protects him. And he should not be brought into the World-to-Come because he sinned. Rabbi Meir said: It is better that he be judged properly and be brought into the World-to-Come. When I die I will request this of Heaven, and I will cause smoke to rise up from his grave, as a sign that he is being sentenced in Gehenna. The Gemara relates: When Rabbi Meir passed away, smoke rose up from the grave of Aḥer, implying that Rabbi Meir’s wish was granted.
ORTHODOXY AND HER ALLEGED HERETICS
Shlomo Riskin
Shlomo Riskin
The author of this essay is Rabbi of Lincoln Square Synagogue in New York City and Professor of Tal- mud at Yeshiva University. The essay is based on a paper presented at a symposium held under the auspices of the Kibbutz Hadati at Kibbutz Lavi in January 1975.
It is my purpose to demonstrate that the term apikoros has virtually no place in our contemporary halakhic lexicon insofar as it serves to exclude any Jew from Klal Yisrael and the purview of our concern and affection. It then becomes incumbent upon those who believe they have discovered errors in the religious philosophy or halakhic decisions of another individual or group of individuals to explain their position logically and forcefully, without resorting to epithets and sanctions —and await a reasoned reply. Only in such a manner will the substance of Torah be expanded and the glory of Torah be exalted.
Finally, the Orthodox Jewish community must own up to the fact that the real enemy is not the heretical Jew but the ignorant Jew; our battle must be waged not against apikorsut but against assimilation.
The apocryphal story is told of the European shtehtl Jew who would badger the Rav with heretical questions for an hour after havdalah each Saturday night. “If this is your opinion, why do you persist on coming to shul every Sabbath?” ultimately asked the exasperated Rav. Came the response: “An apikoros I am; a goy I’m not.” Unfortunately the contemporary Jewish scene consists of a majority of “Yiddishe goyim" who have no relationship whatsoever with any synagogue, not even for Yizkor services on Yom Kippur. Due to our low birth-rate and high assimilation rate—according to the latest University of Maryland statistic, the percentage of intermarriage on campus is 48%—the American Jewish community is literally halving itself.20 We dare not waste our precious resources and energy in the kind of intra-religious strife which will only encourage the assimilationist to justify his defection. We must galvanize all of our forces to create Torah institutions, to articulate Torah ideology, to produce Torah leaders, to build Torah communities. If we but convey and not condemn, develop and not destroy, with God’s help we shall not merely survive, we shall prevail.
Riskin, Shlomo. “ORTHODOXY AND HER ALLEGED HERETICS.” Tradition: A Journal of Orthodox Jewish Thought, vol. 15, no. 4, 1976, pp. 34–44. JSTOR, http://www.jstor.org/stable/23258402
Marcus Jastrow (June 5, 1829 – October 13, 1903) was a Prussian-born American Talmudic scholar and rabbi, most famously known for his authorship of the popular and comprehensive Dictionary of the Targumim, Talmud Babli, Talmud Yerushalmi and Midrashic Literature.
