Shulchan Aruch, Yoreh De'ah Siman 246

Siman 246

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א כָּל אִישׁ יִשְׂרָאֵל חַיָּב בְּתַלְמוּד תּוֹרָה, בֵּין עָנִי בֵּין עָשִׁיר, בֵּין שָׁלֵם בְּגוּפוֹ בֵּין בַּעַל יִסוּרִים, בֵּין בָּחוּר בֵּין זָקֵן גָּדוֹל. אֲפִלּוּ עָנִי הַמְחַזֵּר עַל הַפְּתָחִים, אֲפִלּוּ בַּעַל אִשָּׁה וּבָנִים, חַיָּב לִקְבֹּעַ לוֹ זְמַן לְתַלְמוּד תּוֹרָה בַּיּוֹם וּבַלַּיְלָה, שֶׁנֶּאֱמַר: וְהָגִיתָ בּוֹ יוֹמָם וָלָיְלָה (יְהוֹשֻׁעַ א, ח). וּבִשְׁעַת הַדַּחַק, אֲפִלּוּ לֹא קָרָא רַק קְרִיאַת שְׁמַע שַׁחֲרִית וְעַרְבִית, לֹא יָמוּשׁוּ מִפִּי ךָ (יְשַׁעְיָהוּ נט, כא) קָרִינָן בֵּיהּ (הַגָּהוֹת מַיְמוֹנִי פֶּרֶק א' וּסְמַ"ג עֲשִׂין י"ב). וּמִי שֶׁאִי אֶפְשָׁר לוֹ לִלְמֹד, מִפְּנֵי שֶׁאֵינוֹ יוֹדֵעַ כְּלָל לִלְמֹד אוֹ מִפְּנֵי הַטְּרָדוֹת שֶׁיֵּשׁ לוֹ, יַסְפִּיק לַאֲחֵרִים הַלּוֹמְדִים. הַגָּה: וְתֵחָשֵׁב לוֹ כְּאִלּוּ לוֹמֵד בְּעַצְמוֹ (טוּר). וְיָכוֹל אָדָם לְהַתְנוֹת עִם חֲבֵרוֹ שֶׁהוּא יַעֲסֹק בַּתּוֹרָה וְהוּא יַמְצִיא לוֹ פַּרְנָסָה וְיַחֲלֹק עִמּוֹ הַשָּׂכָר, אֲבָל אִם כְּבַר עָסַק בְּתוֹרָה אֵינוֹ יָכוֹל לִמְכֹּר לוֹ חֶלְקוֹ בִּשְׁבִיל מָמוֹן שֶׁיִּתְּנוּ לוֹ. (תא"ו נָתִיב ב' מִשַּׁ"ס דְּסוֹטָה).

1 That Every Person is Obligated in Torah Study, and How One May Study for Payment. Containing 26 Sections: Every Jewish man is obligated in studying Torah, whether poor or rich, whether completely healthy or suffering, whether young or very old. Even a poor man who frequents doorways (to beg) and even one with a wife and children is obligated to set a time for himself to study Torah, by day or by night, as it says, "And you shall meditate in it day and night." (And in a pressing time, even if he only read Shem"a in the morning or evening, it is called "It shall not depart from your mouth" (HG"M 1 & SM"G Asin 12). And one that it is impossible for him to learn because he does not know how to at all or because of troubles that he has, should support others who study. Rema: And it will be considered for him as if he learned himself (Tur) And a person is able to make a condition with his friend, that he will study Torah and he will support him, and he will split the reward with him. But if he already toiled in Torah, he is unable to sell him his portion for the money he will give to him. (Toldot Adam VeChava, Netiv 2, from the Gemara in Sotah)

ב יִלְמַד אָדָם תּוֹרָה וְאַחַר כָּךְ יִשָּׂא אִשָּׁה, שֶׁאִם יִשָּׂא אִשָּׁה תְּחִלָּה אִי אֶפְשָׁר לוֹ לַעֲסֹק בַּתּוֹרָה מֵאַחַר שֶׁרֵחַיִם בְּצַוָּארוֹ. וְאִם אִי אֶפְשָׁר לוֹ בְּלֹא אִשָּׁה, מִפְּנֵי שֶׁיִּצְרוֹ מִתְגַּבֵּר עָלָיו, יִשָּׂא אִשָּׁה תְּחִלָּה.

2 A person should learn Torah first and then marry a woman, because if he married a woman first, it would be impossible for him to study Torah after with a millstone hanging around his neck. But if it is impossible for him to live without a wife because his inclination overpowers him, he should marry a woman first.

ג עַד אֵימָתַי חַיָּב לִלְמֹד, עַד יוֹם מוֹתוֹ, שֶׁנֶּאֱמַר: וּפֶן יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ (דְּבָרִים ד, ט). וְכָל זְמַן שֶׁלֹּא יַעֲסֹק בַּתּוֹרָה, הוּא שׁוֹכֵחַ.

3 Until when is one obligated to study? Until the day of one's death, as it is stated: "Lest they be removed from your heart, all the days of your life" (Deuteronomy 4:9). And any time that one does not engage in Torah study, one forgets.

ד חַיָּב אָדָם לְשַׁלֵּשׁ לִמּוּדוֹ, שְׁלִישׁ בַּתּוֹרָה שֶׁבִּכְתָב, דְּהַיְנוּ הָאַרְבָּעָה וְעֶשְׂרִים; שְׁלִישׁ בְּמִשְׁנָה, דְּהַיְנוּ תּוֹרָה שֶׁבְּעַל פֶּה, וּפֵרוּשׁ תּוֹרָה שֶׁבִּכְתָב בִּכְלַל זֶה; שְׁלִישׁ בְּתַלְמוּד, דְּהַיְנוּ שֶׁיָּבִין וְיַשְׂכִּיל אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ, וְיוֹצִיא דָּבָר מִתּוֹךְ דָּבָר, וִידַמֶּה דָּבָר לְדָבָר וְיָדוּן בְּמִדּוֹת שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶם עַד שֶׁיֵּדַע הֵיאָךְ עִקַּר הַמִּצְוֹת וְהֵיאָךְ יוֹצֵא הָאָסוּר וְהַמֻּתָּר וְכַיּוֹצֵא בָּזֶה, דְּבָרִים שֶׁלָּמַד מִפִּי הַשְּׁמוּעָה. כֵּיצַד, הָיָה בַּעַל אֻמָּנוּת וְעוֹסֵק בִּמְלַאכְתּוֹ ג' שָׁעוֹת בְּיוֹם וְט' בַּתּוֹרָה, קוֹרֵא ג' מֵהֶם בַּתּוֹרָה שֶׁבִּכְתָב, וּבג' תּוֹרָה שֶׁבְּעַל פֶּה, וּבְג' יָבִין דָּבָר מִתּוֹךְ דָּבָר. בַּמֶּה דְּבָרִים אֲמוּרִים, בִּתְחִלַּת לִמּוּדוֹ שֶׁל אָדָם. אֲבָל כְּשֶׁיַּגְדִּיל בַּתּוֹרָה וְלֹא יְהֵא צָרִיךְ לִלְמֹד תּוֹרָה שֶׁבִּכְתָב וְלֹא לַעֲסֹק תָּמִיד בַּתּוֹרָה שֶׁבְּעַל פֶּה, יִקְרָא בְּעִתִּים מְזֻמָּנִים תּוֹרָה שֶׁבִּכְתָב וְדִבְרֵי תּוֹרָה שֶׁבְּעַל פֶּה, כְּדֵי שֶׁלֹּא יִשְׁכַּח דָּבָר מִדִּינֵי הַתּוֹרָה, וְיִפְנֶה כָּל יָמָיו לְתַלְמוּד בִּלְבַד לְפִי רֹחַב לִבּוֹ וְיִשּׁוּב דַּעְתּוֹ. הַגָּה: וְיֵשׁ אוֹמְרִים שֶׁבְּתַלְמוּד בַּבְלִי שֶׁהוּא בָּלוּל בְּמִקְרָא, בְּמִשְׁנָה וְתַלְמוּד, אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ בִּשְׁבִיל הַכֹּל. (טוּר בְּשֵׁם רַבֵּנוּ תָּם וְעוֹד פּוֹסְקִים עַיֵּן לְעֵיל סִי' רמ"ה ס"ו). וְאֵין לְאָדָם לִלְמֹד כִּי אִם מִקְרָא, מִשְׁנָה וְתַלְמוּד וְהַפּוֹסְקִים הַנִּמְשָׁכִים אַחֲרֵיהֶם, וּבָזֶה יִקְנֶה הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא, אֲבָל לֹא בְּלִמּוּד שְׁאָר חָכְמוֹת. (ריב"ש סִימָן מ"ה וְתַלְמִידֵי רַשְׁבָּ"א) וּמִכָּל מָקוֹם מֻתָּר לִלְמֹד בְּאַקְרַאי בִּשְׁאָר חָכְמוֹת, וּבִלְבַד שֶׁלֹּא יִהְיוּ סִפְרֵי מִינִים, וְזֶהוּ נִקְרָא בֵּין הַחֲכָמִים טִיּוּל בְּפַרְדֵּס. וְאֵין לְאָדָם לְטַיֵּל בְּפַרְדֵּס רַק לְאַחַר שֶׁמִּלֵּא כְּרֵסוֹ בָּשָׂר וְיַיִן, וְהוּא לֵידַע אִסּוּר וְהֶתֵּר וְדִינֵי הַמִּצְוֹת (רַמְבַּ"ם סוֹף מַדָּע ס"פ ד' מהל' יְסוֹדֵי הַתּוֹרָה).

4 One is obligated to divide his learning schedule into thirds: one third in Written Torah; that is, the twenty-four [books of the Tanach]; one third in Mishna, that is, the Torah She'b'al Peh, and the explanations of the Written Torah are included herein; [and] one third to Talmud, that is understanding and conceptualizing the end of a matter from its beginnings, to derive one matter from another, to compare cases, and to reason through the principles by which the Torah is expounded, until he knows how the core of the mitzvot is determined and how rulings regarding what is forbidden and permitted emerge, and similar matters received through tradition. For example, if a person is a craftsman and works three hours a day and devotes nine hours to Torah, he should spend three hours on Scripture, three on Mishnah, and three on Talmudic analysis. When does this apply? At the outset of ones learning; however, when one grows in Torah and no longer needs to learn the Written Torah nor needs to constantly review the Torah She'b'al Peh, he may read as fixed times the Written Torah and the words of Torah She'b'al Peh, so that he doesn't forget one thing from the laws of the Torah, and avail the rest of his days to Talmud alone, to the extent of his abilities and ability to focus. Rema: There are those who say that through studying the Babylonian Talmud—which contains within it Scripture, Mishnah, and Gemara—one fulfills all aspects of this obligation (Tur in the name of Rabbeinu Tam, and as explained above in Siman 245:6). A person should not study anything except Scripture, Mishnah, Talmud, and the halachic authorities who follow them, and through this he will acquire both this world and the World to Come. However, one should not engage in the study of other wisdoms (secular knowledge) as a primary focus (Responsa of the Rivash §45 and the students of the Rashba). Nevertheless, it is permitted to study other branches of knowledge on occasion, so long as the works are not heretical. This is what the sages referred to as "a stroll through the orchard" (tiyul b’pardes), and one should not stroll in the orchard until he has filled his belly with meat and wine—that is, until he has thoroughly learned the laws of what is permitted and forbidden, and the laws of the mitzvot (Rambam, end of Sefer HaMada, chapter 4 of Hilchot Yesodei HaTorah).

ה מָקוֹם שֶׁנָּהֲגוּ לְלַמֵּד תּוֹרָה שֶׁבִּכְתָב בְּשָׂכָר, מֻתָּר לְלַמֵּד בְּשָׂכָר, אֲבָל תּוֹרָה שֶׁבְּעַל פֶּה אָסוּר לְלַמֵּד בְּשָׂכָר. לֹא מָצָא מִי שֶׁיְּלַמְּדֶנּוּ בְּחִנָּם, יִלְמַד בְּשָׂכָר. וְאַף עַל פִּי שֶׁהֻצְרַךְ לִלְמֹד בְּשָׂכָר, לֹא יֹאמַר: כְּשֵׁם שֶׁלָּמַדְתִּי בְּשָׂכָר כָּךְ אֲלַמֵּד בְּשָׂכָר, אֶלָּא יְלַמֵּד לַאֲחֵרִים בְּחִנָּם. וּמַה שֶּׁנָּהֲגוּ הָאִדָּנָא לְלַמֵּד הַכֹּל בְּשָׂכָר, אִם אֵין לוֹ בַּמֶּה לְהִתְפַּרְנֵס, שָׁרֵי, וַאֲפִלּוּ יֵשׁ לוֹ, אִם הוּא שְׂכַר בַּטָּלָה דְּמוּכָח, שֶׁמַּנִּיחַ כָּל עֲסָקָיו וּמַשָּׂאוֹ וּמַתָּנוֹ, שָׁרֵי. וְכָל חִדּוּשֵׁי סוֹפְרִים, דְּהַיְנוּ מַה שֶּׁנִּתְקַן מִדְּרַבָּנָן, מֻתָּר לִטֹּל שָׂכָר לְלַמְּדוֹ. (הַגָּהוֹת מַיְמוֹנִי פֶּרֶק א').

5 In a place where it is customary to teach the Written Torah for payment, it is permitted to teach for payment. However, the Oral Torah is forbidden to be taught for payment. If one could not find someone to teach him for free, he should learn for payment. Even though he was required to learn for payment, he should not say, "Just as I learned for payment, so too will I teach for payment," rather, he should teach others for free. And the current custom to teach everything for payment is permitted if one does not have anything to support himself, and even if he does, if it is clear that the payment is for lost time, that one ceases all of his business and dealings, it is permitted. (And all innovations of the scribes, meaning what was instituted from the Rabbis, it is permitted to take payment to teach it.) (Hagahot Maimoni, Chapter 1)

ו אִשָּׁה שֶׁלָּמְדָה תּוֹרָה יֵשׁ לָהּ שָׂכָר, אֲבָל לֹא כִּשְׂכַר הָאִישׁ, מִפְּנֵי שֶׁאֵינָהּ מְצֻוָּה וְעוֹשָׂה. וְאַף עַל פִּי שֶׁיֵּשׁ לָהּ שָׂכָר, צִוּוּ חֲזַ"ל שֶׁלֹּא יְלַמֵּד אָדָם אֶת בִּתּוֹ תּוֹרָה, מִפְּנֵי שֶׁרֹב הַנָּשִׁים אֵין דַּעְתָּן מְכֻוֶּנֶת לְהִתְלַמֵּד, וּמוֹצִיאוֹת דִּבְרֵי תּוֹרָה לְדִבְרֵי הֲבַאי לְפִי עֲנִיּוּת דַּעְתָּן. אָמְרוּ חֲכָמִים: כָּל הַמְלַמֵּד אֶת בִּתּוֹ תּוֹרָה, כְּאִלּוּ מְלַמְּדָהּ תִּפְלוּת (פי' דְּבַר עֲבֵרָה). בַּמֶּה דְּבָרִים אֲמוּרִים בְּתוֹרָה שֶׁבְּעַל פֶּה; אֲבָל תּוֹרָה שֶׁבִּכְתָב לֹא יְלַמֵּד אוֹתָהּ לְכַתְּחִלָּה, וְאִם מְלַמְּדָהּ אֵינוֹ כִּמְלַמְּדָהּ תִּפְלוּת (רַמְבַּ"ם וּסְמַ"ג וְלֹא כְּמִקְצָת סִפְרֵי הַטּוּר). הַגָּה: וּמִכָּל מָקוֹם חַיֶּבֶת הָאִשָּׁה לִלְמֹד דִּינִים הַשַּׁיָכִים לְאִשָּׁה. (אָגוּר בְּשֵׁם סְמַ"ג). וְאִשָּׁה אֵינָהּ חַיֶּבֶת לְלַמֵּד אֶת בְּנָהּ תּוֹרָה, וּמִכָּל מָקוֹם אִם עוֹזֶרֶת לִבְנָהּ אוֹ לְבַעֲלָהּ שֶׁיַּעַסְקוּ בַּתּוֹרָה, חוֹלֶקֶת שָׂכָר בַּהֲדַיְיהוּ. (הַגָּהוֹת מַיְמוֹנִי פֶּרֶק א' דְּתַלְמוּד תּוֹרָה וּסְמַ"ג).

6 A woman who studied Torah receives a reward, but not like that of a man, because she is not obligated yet performs the commandment. And even though she earns a reward, our rabbis have commanded that one should not teach his daughter Torah, because the majority of women are not intellectual prepared to be taught, and remove words of Torah to words of emptiness due to their intellectual limitations. The rabbis said: One who teaches his daughter Torah is as if he taught her frivolity. When is this stated? In regard to the oral Torah. However, in regard to the written Torah one should preferably not teach her, but if he did so it is not comparable to frivolity. Rema: Nonetheless, a woman is obligated to study laws that are relevant to her. And a woman is not obligated to teach her son Torah. Nonetheless, if she assists her son or husband to study Torah, she receives reward along with them.

ז אֵין מְלַמְּדִין תּוֹרָה לְתַלְמִיד שֶׁאֵינוֹ הָגוּן, אֶלָּא מַחֲזִירִין אוֹתוֹ לַמּוּטָב וּמַנְהִיגִין אוֹתוֹ בְּדֶרֶךְ יְשָׁרָה וּבוֹדְקִין אוֹתוֹ, וְאַחַר כָּךְ מַכְנִיסִין אוֹתוֹ לְבֵית הַמִּדְרָשׁ וּמְלַמְּדִין אוֹתוֹ.

7 One should not teach a student who is not fit; rather, one should return him to the good, guide him in a straight path, and examine him, and afterward bring him into the study hall (beit midrash) and teach him.

ח הָרַב שֶׁאֵינוֹ הוֹלֵךְ בְּדֶרֶךְ טוֹבָה, אַף עַל פִּי שֶׁחָכָם גָּדוֹל הוּא וְכָל הָעָם צְרִיכִים לוֹ, אֵין לְמֵדִין מִמֶּנּוּ עַד שֶׁיַּחֲזֹר לְמוּטָב.

8 A rabbi who does not walk in a good path, even though he is a great scholar and all the people need him, one should not learn from him until he returns to the good.

ט כֵּיצַד מְלַמְּדִים, הָרַב יוֹשֵׁב בָּרֹאשׁ וְהַתַּלְמִידִים לְפָנָיו מֻקָּפִים כַּעֲטָרָה, כְּדֵי שֶׁיִּהְיוּ כֻּלָּם רוֹאִים אֶת הָרַב וְשׁוֹמְעִין דְּבָרָיו. וְלֹא יֵשֵׁב הָרַב עַל הַכִּסֵא וְתַלְמִידָיו עַל הַקַּרְקַע, אֶלָּא אוֹ הַכֹּל עַל הָאָרֶץ אוֹ הַכֹּל עַל הַכִּסְאוֹת. הַגָּה: וְיֵשׁ אוֹמְרִים דַּוְקָא כְּשֶׁהִגִּיעוּ הַתַּלְמִידִים לִכְלַל סְמִיכָה. (הר"ן פ"ב דִּמְגִלָּה). וְרַב הַלּוֹמֵד עַל יְדֵי מְתֻרְגְּמָן וְדִינָיו נִתְבָּאֲרוּ בִּפְנִים, וְלֹא כְּתָבָן הָרַב כִּי אֵינָן שְׁכִיחִין.

9 How do we teach? The rabbi sits at the head, and the students are before him, surrounding him like a crown, so that they all see the rabbi and hear his words. The rabbi should not sit on a chair with his students on the ground; rather, either everyone is on the ground or everyone is on chairs. Rema: And some say that this is specifically when the students have reached the level of ordination. (Haran, Chapter 2 of Megillah) And a rabbi who teaches through an interpreter, his rulings will be explained later, and they were not written by the rabbi because they are not common.

י הָרַב שֶׁלִּמֵּד וְלֹא הֵבִינוּ הַתַּלְמִידִים, לֹא יִכְעֹס עֲלֵיהֶם, אֶלָּא שׁוֹנֶה וְחוֹזֵר הַדָּבָר כַּמָּה פְּעָמִים, עַד שֶׁיָּבִינוּ עֹמֶק הַהֲלָכָה. וְלֹא יֹאמַר הַתַּלְמִיד: הֵבַנְתִּי, וְהוּא לֹא הֵבִין, אֶלָּא שׁוֹאֵל וְחוֹזֵר וְשׁוֹאֵל כַּמָּה פְּעָמִים, וְאִם יִכְעֹס עָלָיו רַבּוֹ, יֹאמַר לוֹ: רַבִּי, תּוֹרָה הִיא וְלִלְמֹד אֲנִי צָרִיךְ וְדַעְתִּי קְצָרָה.

10 A rabbi who taught, and the students did not understand should not be angry with them; rather, he should review and repeat the matter many times until they understand the depth of the halacha. The student should not say, "I understand," when he does not understand; rather, he should ask and repeat and ask many times. If his rabbi is angry with him, he should say to him, "Rabbi, it is Torah, and I need to learn, and my understanding is limited."

יא וְלֹא יְהֵא הַתַּלְמִיד בּוֹשׁ מֵחֲבֵרוֹ שֶׁלָּמַד בְּפַעַם רִאשׁוֹנָה אוֹ שְׁנִיָּה וְהוּא לֹא לָמַד אֲפִלּוּ אַחַר כַּמָּה פְּעָמִים, שֶׁאִם נִתְבַּיֵּשׁ מִדָּבָר זֶה נִמְצָא נִכְנָס וְיוֹצֵא לְבֵית הַמִּדְרָשׁ וְהוּא לֹא לָמַד כְּלוּם, וְעַל כֵּן אָמְרוּ: לֹא הַבַּיְשָׁן לָמֵד וְלֹא הַקַּפְּדָן מְלַמֵּד. בַּמֶּה דְּבָרִים אֲמוּרִים, שֶׁלֹּא הֵבִינוּ הַתַּלְמִידִים הַדָּבָר מִפְּנֵי עָמְקוֹ, אוֹ מִפְּנֵי דַּעְתָּן שֶׁהִיא קְצָרָה, אֲבָל אִם נִכָּר לָרַב שֶׁהֵם מִתְרַשְּׁלִים בְּדִבְרֵי תּוֹרָה וּמִתְרַפִּים עֲלֵיהֶם וּלְפִיכָךְ לֹא הֵבִינוּ, חַיָּב לִכְעֹס עֲלֵיהֶם וּלְהַכְלִימָם בִּדְבָרִים כְּדֵי לְחַדְּדָן, וְעַל זֶה אָמְרוּ: זְרֹק מָרָה בַּתַּלְמִידִים. לְפִיכָךְ אֵין רָאוּי לָרַב לִנְהֹג קַלּוּת רֹאשׁ בִּפְנֵי הַתַּלְמִידִים; וְלֹא לִשְׂחֹק בִּפְנֵיהֶם; וְלֹא לֶאֱכֹל וְלִשְׁתּוֹת עִמָּהֶם, כְּדֵי שֶׁתְּהֵא אֵימָתוֹ מֻטֶּלֶת עֲלֵיהֶם וְיִלְמְדוּ מִמֶּנּוּ מְהֵרָה.

11 A student should not be embarrassed before his fellow students who learned the material the first or second time when he did not learn it even after many times, for if he is embarrassed because of this, he will be found entering and exiting the study hall without having learned anything. Therefore, the Sages said, "The bashful one cannot learn, nor can the impatient one teach." What are these things referring to? When the students did not understand the matter because of its depth or because their understanding is limited. But if it is apparent to the rabbi that they are negligent in the words of Torah and are lax about them, and therefore they do not understand, he is obligated to be angry with them and to shame them with words in order to sharpen them. Regarding this, the Sages said, "Throw bitterness among the students." Therefore, it is not proper for a rabbi to engage in levity before the students, nor to joke before them, nor to eat and drink with them, so that his fear will be upon them and they will learn from him quickly.

יב אֵין שׁוֹאֲלִין אֶת הָרַב כְּשֶׁיִּכָּנֵס לְבֵית הַמִּדְרָשׁ מִיָּד, עַד שֶׁתִּתְיַשֵּׁב דַּעְתּוֹ עָלָיו. וְאֵין הַתַּלְמִיד שׁוֹאֵל כְּשֶׁיִּכָּנֵס, עַד שֶׁיֵּשְׁב וְיָנוּחַ. וְאֵין שׁוֹאֲלִים שְׁנַיִם כְּאֶחָד. וְאֵין שׁוֹאֲלִים אֶת הָרַב מֵעִנְיָן אַחֵר, אֶלָּא מֵאוֹתוֹ עִנְיָן שֶׁהֵם עוֹסְקִים בּוֹ, כְּדֵי שֶׁלֹּא יִתְבַּיֵּשׁ. וְיֵשׁ לָרַב לְהַטְעוֹת אֶת הַתַּלְמִידִים בִּשְׁאֵלוֹתָיו וּבַמַּעֲשִׂים שֶׁעוֹשֶׂה לִפְנֵיהֶם, כְּדֵי לְחַדְּדָם וּכְדֵי שֶׁיֵּדַע אִם הֵם זוֹכְרִים מַה שֶּׁלּוֹמְדִים. וְאֵין צָרִיךְ לוֹמַר שֶׁיֵּשׁ לוֹ רְשׁוּת לִשְׁאֹל אוֹתָם בְּעִנְיָן אַחֵר שֶׁאֵין עוֹסְקִים בּוֹ, כְּדֵי לְזָרְזָם.

12 One should not ask the rabbi immediately upon his entrance to the study hall until his mind is settled. The student should not ask upon his entrance until he sits and rests. Two people should not ask at once. One should not ask the rabbi about a different topic, but only about the topic that they are dealing with, so that he not be embarrassed. The rabbi is permitted to mislead the students with his questions and with the actions that he does before them in order to sharpen them and in order to know if they remember what they are learning. It goes without saying that he has permission to ask them about a different topic that they are not dealing with in order to motivate them.

יג אֵין שׁוֹאֲלִים מְעֻמָּד וְאֵין מְשִׁיבִים מְעֻמָּד. וְיֵשׁ אוֹמְרִים כְּשֶׁשּׁוֹאֲלִים דְּבַר הֲלָכָה צָרִיךְ לַעֲמֹד. (תּוֹסֶפֶת פֶּרֶק פְּסוּלֵי הַמֻּקְדָּשִׁין בְּשֵׁם הַיְּרוּשַׁלְמִי). וְלֹא מִגָּבוֹהּ וְלֹא מֵרָחוֹק, וְלֹא מֵאֲחוֹרֵי הַזְּקֵנִים. וְאֵין שׁוֹאֲלִים אֶלָּא כָּעִנְיָן. וְאֵין שׁוֹאֲלִים אֶלָּא מִיִּרְאָה. וְלֹא יִשְׁאַל בָּעִנְיָן יוֹתֵר מִג' הֲלָכוֹת.

13 One should not ask while standing, and one should not answer while standing. And some say that when one asks a matter of halacha, one needs to stand. (Tosafot, Chapter Pesulei HaMukdashin, in the name of the Yerushalmi) One should not ask from a high place, nor from a distance, nor from behind the elders. One should only ask about the topic at hand. One should only ask out of fear. One should not ask more than three halachot about the topic.

יד שְׁנַיִם שֶׁשָּׁאֲלוּ, אֶחָד שָׁאַל כָּעִנְיָן וְאֶחָד שָׁאַל שֶׁלֹּא כָּעִנְיָן, נִזְקָקִים לְכָעִנְיָן. מַעֲשֶׂה וְשֶׁאֵינוֹ מַעֲשֶׂה, נִזְקָקִים לַמַּעֲשֶׂה. הֲלָכָה וּמִדְרָשׁ, נִזְקָקִין לַהֲלָכָה. מִדְרָשׁ וְאַגָּדָה, נִזְקָקִין לַמִּדְרָשׁ. אַגָּדָה וְקַל וָחֹמֶר, נִזְקָקִין לְקַל וָחֹמֶר. קַל וָחֹמֶר וּגְזֵרָה שָׁוָה, נִזְקָקִין לְקַל וָחֹמֶר.

14 If two people asked, one asked about the topic at hand and one asked not about the topic at hand, we address the one about the topic at hand. [If one asked about] a practical matter and [one asked about] a non-practical matter, we address the practical matter. [If one asked about] halacha and midrash, we address the halacha. [If one asked about] midrash and aggadah, we address the midrash. [If one asked about] aggadah and a kal vachomer (a fortiori argument), we address the kal vachomer. [If one asked about] a kal vachomer and a gezeirah shavah (verbal analogy), we address the kal vachomer.

טו הָיוּ הַשּׁוֹאֲלִים אֶחָד חָכָם וְאֶחָד תַּלְמִיד חָכָם, נִזְקָקִין לֶחָכָם. תַּלְמִיד חָכָם וְעַם הָאָרֶץ, נִזְקָקִין לַתַּלְמִיד חָכָם. שְׁנֵיהֶם חֲכָמִים, שְׁנֵיהֶם תַּלְמִידִים, שְׁנֵיהֶם עַמֵּי הָאֶרֶץ, שָׁאֲלוּ שְׁנֵיהֶם בִּשְׁתֵּי הֲלָכוֹת אוֹ בִּשְׁתֵּי שְׁאֵלוֹת, שְׁתֵּי תְּשׁוּבוֹת, שְׁנֵי מַעֲשִׂים, הָרְשׁוּת בְּיַד הַמֵּשִׁיב, לְמִי שֶׁיִּרְצֶה יַקְדִּים. מַמְזֵר תַּלְמִיד חָכָם קוֹדֵם לְכֹהֵן עַם הָאָרֶץ. (לְשׁוֹן הַטּוּר בְּשֵׁם חֲזַ"ל).

15 If the ones asking were one a sage (chacham) and one a Torah scholar (talmid chacham), we address the sage. [If one was a] Torah scholar and one an am ha'aretz (ignoramus), we address the Torah scholar. [If] both were sages, both were students, both were amei ha'aretz, [and] they asked two people about two halachot, or about two questions, two answers, two practical matters, the prerogative is in the hand of the one answering; to whomever he wants, he may give precedence. A mamzer (a child born of an illicit relationship) who is a Torah scholar takes precedence over a High Priest who is an am ha'aretz.(The language of the Tur in the name of the Sages)

טז אֵין יְשֵׁנִים בְּבֵית הַמִּדְרָשׁ. וְכָל הַמִּתְנַמְנֵם בְּבֵית הַמִּדְרָשׁ חָכְמָתוֹ נַעֲשֵׂית קְרָעִים שֶׁנֶּאֱמַר: וּקְרָעִים תַּלְבִּישׁ נוּמָה. (מִשְׁלֵי כג, א).

16 One should not sleep in the study hall. Anyone who dozes in the study hall, his wisdom becomes torn into pieces, as it says, "Slumber will clothe one in rags" (Proverbs 23:21).

יז אֵין מְשִׂיחִין בְּבֵית הַמִּדְרָשׁ אֶלָּא בְּדִבְרֵי תּוֹרָה. אֲפִלּוּ מִי שֶׁנִּתְעַטֵּשׁ, אֵין אוֹמְרִים לוֹ: רְפוּאָה, בְּבֵית הַמִּדְרָשׁ. וּקְדֻשַּׁת בֵּית הַמִּדְרָשׁ חֲמוּרָה מִקְּדֻשַּׁת בֵּית הַכְּנֶסֶת.

17 One should not converse in the study hall except about matters of Torah. Even one who sneezed, one should not say to him, "Refuah" (Bless you), in the study hall. The sanctity of the study hall is more stringent than the sanctity of a synagogue.

יח תַּלְמוּד תּוֹרָה שָׁקוּל כְּנֶגֶד כָּל הַמִּצְוֹת. הָיָה לְפָנָיו עֲשִׂיַּת מִצְוָה וְתַלְמוּד תּוֹרָה, אִם אֶפְשָׁר לַמִּצְוָה לְהֵעָשׂוֹת עַל יְדֵי אֲחֵרִים לֹא יַפְסִיק תַּלְמוּדוֹ, וְאִם לָאו יַעֲשֶׂה הַמִּצְוָה וְיַחֲזֹר לְתוֹרָתוֹ.

18 Torah study is weighed against all the commandments. If one has before him the performance of a mitzvah and Torah study, if it is possible for the mitzvah to be performed by others, he should not interrupt his study. If not, he should perform the mitzvah and return to his Torah.

יט תְּחִלַּת דִּינוֹ שֶׁל אָדָם עַל תַּלְמוּד תּוֹרָה, וְאַחַר כָּךְ עַל שְׁאָר מַעֲשָׂיו.

19 The first judgment of a person is regarding Torah study, and afterward regarding his other actions.

כ לְעוֹלָם יַעֲסֹק אָדָם בַּתּוֹרָה, אֲפִלּוּ שֶׁלֹּא לִשְׁמָהּ, שֶׁמִּתּוֹךְ שֶׁלֹּא לִשְׁמָהּ בָּא לִשְׁמָהּ.

20 A person should always engage in Torah, even if not for its own sake (shelo lishmah), for from not for its own sake comes for its own sake (lishmah).

כא אֵין דִּבְרֵי הַתּוֹרָה מִתְקַיְּמִים בְּמִי שֶׁמִּתְרַפֶּה עַצְמוֹ עֲלֵיהֶם, וְלֹא בְּלוֹמְדִים מִתּוֹךְ עִדּוּן וּמִתּוֹךְ אֲכִילָה וּשְׁתִיָּה, אֶלָּא בְּמִי שֶׁמֵּמִית עַצְמוֹ עָלֶיהָ וּמְצַעֵר גּוּפוֹ תָּמִיד, וְלֹא יִתֵּן שֵׁנָה לְעֵינָיו וּתְנוּפָה לְעַפְעַפָּיו. הַגָּה: לֹא יַחֲשֹׁב הָאָדָם לַעֲסֹק בַּתּוֹרָה וְלִקְנוֹת עֹשֶׁר וְכָבוֹד עִם הַלִּמּוּד, כִּי מִי שֶׁמַּעֲלֶה מַחְשָׁבָה זוֹ בְּלִבּוֹ אֵינוֹ זוֹכֶה לְכִתְרָהּ שֶׁל תּוֹרָה, אֶלָּא יַעֲשֶׂה תּוֹרָתוֹ קֶבַע וּמְלַאכְתּוֹ עֲרַאי, וִימַעֵט בְּעֵסֶק וְיַעֲסֹק בַּתּוֹרָה. וְיָסִיר תַּעֲנוּגֵי הַזְּמַן מִלִּבּוֹ וְיַעֲשֶׂה מְלָאכָה כָּל יוֹם כְּדֵי חַיָּיו, אִם אֵין לוֹ מַה יֹּאכַל, וּשְׁאָר הַיּוֹם וְהַלַּיְלָה יַעֲסֹק בַּתּוֹרָה. וּמַעֲלָה גְּדוֹלָה לְמִי שֶׁמִּתְפַּרְנֵס מִמַּעֲשֵׂה יָדָיו, שֶׁנֶּאֱמַר: יְגִיעַ כַּפֶּי ךָ כִּי תֹאכֵל וְגו' (תְּהִלִּים קכח), כָּל הַמֵּשִׂים עַל לִבּוֹ לַעֲסֹק בַּתּוֹרָה וְלֹא לַעֲשׂוֹת מְלָאכָה לְהִתְפַּרְנֵס מִן הַצְּדָקָה, הֲרֵי זֶה מְחַלֵּל הַשֵּׁם וּמְבַזֶּה הַתּוֹרָה, שֶׁאָסוּר לֵהָנוֹת מִדִּבְרֵי תּוֹרָה. וְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה, גּוֹרֶרֶת עָוֹן וְסוֹפוֹ לְלַסְטֵם הַבְּרִיּוֹת. (לְשׁוֹן הַטּוּר). וְכָל זֶה בְּבָרִיא וְיָכוֹל לַעֲסֹק בִּמְלַאכְתּוֹ אוֹ בְּדֶרֶךְ אֶרֶץ קְצָת וּלְהַחֲיוֹת עַצְמוֹ, (רַבֵּנוּ יוֹנָה וְרַבֵּנוּ יְרוּחָם נָתִיב ב' וְכֵן כָּתַב הרמ"ה), אֲבָל זָקֵן אוֹ חוֹלֶה, מֻתָּר לֵהָנוֹת מִתּוֹרָתוֹ וְשֶׁיְּסַפְּקוּ לוֹ (לכ"ע). וְיֵשׁ אוֹמְרִים דַּאֲפִילוּ בְּבָרִיא מֻתָּר (בֵּית יוֹסֵף בְּשֵׁם תְּשׁוּבַת רשב"ץ). וְלָכֵן נָהֲגוּ בְּכָל מְקוֹמוֹת יִשְׂרָאֵל שֶׁהָרַב שֶׁל עִיר יֵשׁ לוֹ הַכְנָסָה וְסִפּוּק מֵאַנְשֵׁי הָעִיר, כְּדֵי שֶׁלֹּא יִצְטָרֵךְ לַעֲסֹק בִּמְלָאכָה בִּפְנֵי הַבְּרִיּוֹת וְיִתְבַּזֶּה הַתּוֹרָה בִּפְנֵי הֶהָמוֹן. (אַבַּרְבַּנֵאל בְּפֵרוּשׁ מַסֶכֶת אָבוֹת). וְדַוְקָא חָכָם הַצָּרִיךְ לָזֶה, אֲבָל עָשִׁיר, אָסוּר. וְיֵשׁ מְקִלִּין עוֹד לוֹמַר דְּמֻתָּר לְחָכָם וּלְתַלְמִידָיו לְקַבֵּל הַסְפָּקוֹת מִן הַנּוֹתְנִים כְּדֵי לְהַחֲזִיק יְדֵי לוֹמְדֵי תּוֹרָה, שֶׁעַל יְדֵי זֶה יְכוֹלִין לַעֲסֹק בְּתוֹרָה בְּרֶוַח. וּמִכָּל מָקוֹם מִי שֶׁאֶפְשָׁר לוֹ לְהִתְפַּרְנֵס הֵיטֵב מִמַּעֲשֵׂה יָדָיו וְלַעֲסֹק בַּתּוֹרָה, מִדַּת חֲסִידוּת הוּא וּמַתַּת אֱלֹהִים הִיא, אַךְ אֵין זֶה מִדַּת כָּל אָדָם, שֶׁאִי אֶפְשָׁר לְכָל אָדָם לַעֲסֹק בַּתּוֹרָה וּלְהַחְכִּים בָּהּ וּלְהִתְפַּרְנֵס בְּעַצְמוֹ. (גַּם זֶה בִּתְשׁוּבָה הַנִּזְכֶּרֶת). וְכָל זֶה דְּשָׁרֵי הַיְנוּ שֶׁנּוֹטֵל פְּרָס מִן הַצִּבּוּר אוֹ הַסְפָּקָה קְבוּעָה, אֲבָל אֵין לוֹ לְקַבֵּל דּוֹרוֹנוֹת מִן הַבְּרִיּוֹת. וְהָא דְּאָמְרִינַן: כָּל הַמֵּבִיא דּוֹרוֹן לְחָכָם כְּאִלּוּ מַקְרִיב בִּכּוּרִים, הַיְנוּ בְּדוֹרוֹנוֹת קְטַנִּים שֶׁכֵּן דֶּרֶךְ בְּנֵי אָדָם לְהָבִיא דּוֹרוֹן קָטָן לְאָדָם חָשׁוּב, אֲפִלּוּ הוּא עַם הָאָרֶץ. (רַבֵּנוּ יְרוּחָם בְּשֵׁם רַבֵּנוּ יוֹנָה). וְשָׁרֵי לְתַלְמִיד חָכָם לְמִטְעַם מִידִי מֵהוֹרָאָתוֹ, כְּדֵי לְבָרֵר הוֹרָאָתוֹ, אֲבָל לִקַּח מַתָּנָה דָּבָר חָשׁוּב מִמַּה שֶּׁהִתִּיר, אָסוּר. (הַגָּהוֹת אֲשֵׁרִ"י פ"ק דע"א). וּדְאִשְׁתַּמַּשׁ בְּתָגָא חֲלָף (הג"מ וּסְמַ"ג). וְיֵשׁ אוֹמְרִים דְּזֶהוּ הַמִּשְׁתַּמֵּשׁ בְּשֵׁמוֹת. (שָׁם בְּשֵׁם אָבוֹת דר' נָתָן) וּמֻתָּר לְצֻרְבָא מֵרַבָּנָן לְאוֹדוֹעֵי נַפְשֵׁיהּ בְּאַתְרָא דְּלֹא יָדְעֵי לֵיהּ (בִּנְדָרִים דַּף ס"ב וּסְמַ"ג והג"מ שָׁם ות' רַשְׁבָּ"א סי' פ"ד), אִם צָרִיךְ הוּא לְכָךְ.

21 The words of Torah are not upheld in one who makes himself lax about them, nor in those who learn amidst luxury and amidst eating and drinking, but rather in one who kills himself over it and constantly afflicts his body, and does not give sleep to his eyes nor slumber to his eyelids. Rema:: A person should not think to engage in Torah and to acquire wealth and honor along with the learning, for one who raises this thought in his heart will not merit the crown of Torah; rather, he should make his Torah fixed and his work occasional, and minimize business and engage in Torah. He should remove the pleasures of the time from his heart and do work each day as much as he needs to sustain himself if he does not have what to eat, and the rest of the day and night he should engage in Torah. There is a great virtue for one who supports himself from the labor of his hands, as it says, "If you eat the labor of your hands" etc. (Psalms 128:2) Anyone who resolves in his heart to engage in Torah and not to do work and to be supported by charity, this person profanes the Name and disgraces the Torah, for it is forbidden to benefit from the words of Torah. Any Torah that is not accompanied by work leads to sin and in the end he will steal from people. (The language of the Tur) All of this is regarding a healthy person who is able to work in his craft or in some other way to sustain himself, (Rabbeinu Yonah and Rabbeinu Yerucham, Nativ 2, and so wrote the Ramah) but an elderly person or a sick person is permitted to benefit from his Torah and to be supported. (According to everyone) And some say that even a healthy person is permitted. (Beit Yosef in the name of a responsa of Rashbatz) Therefore, it is the custom in all places of Israel that the rabbi of a city has an income and support from the people of the city so that he will not need to engage in work before people and the Torah will be disgraced before the masses.(Abarbanel in his commentary on Tractate Avot) And this is only regarding a sage who needs this, but a wealthy person is forbidden. And some are even more lenient, saying that it is permitted for a sage and his students to receive support from those who give in order to uphold the hands of those who study Torah, for through this they are able to engage in Torah with ease. However, one who is able to support himself well from the work of his hands and to engage in Torah, this is the way of piety and a gift from God, but this is not the way of every person, for it is not possible for every person to engage in Torah and to become wise in it and to support himself. (This is also in the aforementioned responsa)And all of this that is permitted is when one takes a stipend from the community or a set support, but one should not accept gifts from people. And regarding that which we say, "Anyone who brings a gift to a sage, it is as if he is offering first fruits," this is regarding small gifts, for it is the way of people to bring a small gift to an important person, even if he is an am ha'aretz. (Rabbeinu Yerucham in the name of Rabbeinu Yonah) It is permitted for a Torah scholar to taste something from his ruling in order to clarify his ruling, but to take a substantial gift because of what he permitted is forbidden. (Hagahot Ashri, Chapter 1 of Avodah Zarah) "One who makes illicit use of the crown (of Torah) passes away." (Hagahot Maimoni and Semag). And some say that this is one who makes use of names (i.e., performs miracles with Divine Names). (Ibid. in the name of Avot D'Rabbi Natan) It is permitted for a Torah scholar to make himself known in a place where they do not know him (In Nedarim 62a, Semag, Hagahot Maimoni ibid., and Responsa of Rashba 84) if he needs to do so.

כב בְּרִית כְּרוּתָה שֶׁכָּל הַלּוֹמֵד בְּבֵית הַכְּנֶסֶת לֹא בִּמְהֵרָה הוּא מְשַׁכֵּחַ, וְכָל הַיָּגֵעַ בְּתַלְמוּדוֹ בְּצִנְעָה מַחְכִּים, שֶׁנֶּאֱמַר: וְאֶת צְנוּעִים חָכְמָה (מִשְׁלֵי יא, ב). וְכָל הַמַּשְׁמִיעַ קוֹלוֹ בִּשְׁעַת תַּלְמוּדוֹ, מִתְקַיֵּם בְּיָדוֹ. אֲבָל הַקּוֹרֵא בְּלַחַשׁ, בִּמְהֵרָה הוּא שׁוֹכֵחַ.

22 There is a covenant that anyone who learns in a synagogue does not quickly forget, and anyone who toils in his studies in private becomes wise, as it is said, "Wisdom is with the modest" (Proverbs 11:2). Anyone who raises his voice during his studies, it is upheld in his hand. But one who reads silently quickly forgets.

כג מִי שֶׁרוֹצֶה לִזְכּוֹת בְּכִתְרָהּ שֶׁל תּוֹרָה, יִזָּהֵר בְּכָל לֵילוֹתָיו וְלֹא יְאַבֵּד אֲפִלּוּ אַחַת מֵהֶן בְּשֵׁנָה, בַּאֲכִילָה וּשְׁתִיָּה וְשִׂיחָה וְכַיּוֹצֵא בָּהֶם, אֶלָּא בְּדִבְרֵי חָכְמָה וְתַלְמוּד תּוֹרָה. הַגָּה: כִּי אֵין אָדָם לוֹמֵד רֹב חָכְמָתוֹ כִּי אִם בַּלַּיְלָה. (לְשׁוֹן הַטּוּר מֵרַמְבַּ"ם). וְיֵשׁ לְאָדָם לְהַתְחִיל לִלְמֹד בַּלַּיְלָה מִטּ"וּ בְּאָב וָאֵילָךְ, וּמָאן דְּלֹא מוֹסִיף, יָסֵף. (נ"י פֶּרֶק יֵשׁ נוֹחֲלִין שַׁ"ס וְרַשְׁבַּ"ם שָׁם דף קכ"א ע"ב וְסוֹף תַּעֲנִית ע"ש).

23 One who wants to merit the crown of Torah should be careful in all of his nights and not waste even one of them in sleep, eating, drinking, conversation, and the like, but rather in words of wisdom and Torah study. Rema: For a person does not learn most of his wisdom except at night. (The language of the Tur from Rambam) A person should begin to learn at night from the 15th of Av onward, and one who does not add, will cease.(Nimukei Yosef, Chapter Yesh Nochelin, Talmud and Rashbam there, 121b, and the end of Ta'anit, see there)

כד כָּל בַּיִת שֶׁאֵין דִּבְרֵי תּוֹרָה נִשְׁמָעִים בּוֹ בַּלַּיְלָה, אֵשׁ אוֹכַלְתּוֹ.

24 Any house in which the words of Torah are not heard at night, fire will consume it.

כה כָּל שֶׁאֶפְשָׁר לוֹ לַעֲסֹק בַּתּוֹרָה וְאֵינוֹ עוֹסֵק, אוֹ שֶׁקָּרָא וְשָׁנָה וּפֵרֵשׁ לְהַבְלֵי הָעוֹלָם וְהִנִּיחַ תַּלְמוּדוֹ וּזְנָחוֹ, הֲרֵי זֶה בִּכְלַל כִּי דְּבַר ה' בָּזָה (בַּמִּדְבָּר טו, לא). וְאָסוּר לְדַבֵּר בְּשִׂיחַת חֻלִּין. (הַגָּהוֹת מַיְמוֹנִי פ"ד בְּשֵׁם חֲזַ"ל). וְעַיֵּן בא"ח סִימָן ש"ז סָעִיף ט"ז.

25 Anyone who is able to engage in Torah and does not engage, or who read and learned and then turned to the vanities of the world and abandoned his studies and left it, this person is included in "For he has despised the word of the Lord" (Numbers 15:31). (It is forbidden to speak idle chatter.)(Hagahot Maimoni, Chapter 4, in the name of the Sages). See Orach Chayim, Siman 307, Se'if 16.

כו כָּל הַמְבַטֵּל אֶת הַתּוֹרָה מֵעֹשֶׁר, סוֹפוֹ לְבַטְּלָהּ מֵעֹנִי. וְכָל הַמְקַיֵּם אֶת הַתּוֹרָה מֵעֹנִי, סוֹפָהּ לְקַיְּמָהּ מֵעֹשֶׁר. הַגָּה: כְּשֶׁמְּסַיֵּם מַסֶּכֶת, מִצְוָה לִשְׂמֹחַ וְלַעֲשׂוֹת סְעֻדָּה, וְנִקְרֵאת סְעֻדַּת מִצְוָה. (נ"י פ' יֵשׁ נוֹחֲלִין וּמֵימְרָא דְּאַבַּיֵי פ' כָּל כִּתְבֵי). וְאָסוּר לַעֲסֹק בְּדִבְרֵי תּוֹרָה בִּמְקוֹמוֹת הַמְטֻנָּפִים, וְלָכֵן אָמְרוּ שֶׁאָסוּר לְתַלְמִיד חָכָם לַעֲמֹד בִּמְקוֹמוֹת הַמְטֻנָּפִים, מִפְּנֵי שֶׁלֹּא יְהַרְהֵר בְּדִבְרֵי תּוֹרָה. (פָּשׁוּט פ' מִי שֶׁמֵּתוֹ). וּמִכָּל מָקוֹם מֻתָּר לִכָּנֵס לַמֶּרְחָץ אַף מִתּוֹךְ הֲלָכָה שֶׁאֵינָהּ פְּסוּקָה, (ת"ה סי' מ"א) וְלֹא חַיְשִׁינָן שֶׁיְּהַרְהֵר, דְּבַמֶּרְחָץ שׁוֹמֵר עַצְמוֹ מֵהִרְהוּר תּוֹרָה (סְבָרַת הָרַב דְּלֹא כְּמַסְקָנַת ת"ה שֶׁמְּגַמְגֵּם בָּזֶה).

26 Anyone who abandons the Torah due to wealth, in the end will abandon it due to poverty. Anyone who fulfills the Torah in poverty, in the end will fulfill it in wealth. Rema: When one completes a tractate, it is a mitzvah to rejoice and to make a meal, and it is called a seudat mitzvah (a meal associated with a mitzvah).(Nimukei Yosef, Chapter Yesh Nochelin, and a statement of Abaye, Chapter Kol Kitvei) It is forbidden to engage in words of Torah in filthy places, and therefore they said that it is forbidden for a Torah scholar to stand in filthy places, lest he contemplate words of Torah. (Clearly, Chapter Mi SheMet)However, it is permitted to enter a bathhouse even while thinking about a halacha that is not a verse, (Terumat HaDeshen 41) and we are not concerned that he will contemplate, for in the bathhouse he guards himself from contemplating Torah. (The opinion of the rabbi, and not like the conclusion of Terumat HaDeshen, which is uncertain about this).

Previous Chapter Next Chapter