Finding Time for Torah Study

Every Jewish man is obligated to set aside time every day for Torah study.[1] It makes no difference whether one is rich or poor, smart or ignorant, healthy or ill. The Talmud teaches that when one reaches the heavenly gates one will not be able to offer a valid excuse for having neglected Torah study. This is true regardless of all the other responsibilities and obligations that one had in one's lifetime.[2] One who spends even a few minutes immersed in Torah study each morning is credited with having studied Torah for half the day.[3] Although women do not have a formal obligation to study Torah, they are also encouraged to do so daily, and they receive reward for their efforts.[4] Indeed, we must ensure that women know halacha.^[5]

One who for whatever reason is simply unable to study Torah on a regular basis should at least provide financial support for those who do.[6] One must also be sure to teach one's children Torah[7] as well as one's grandchildren.[8] One who is unable to teach his children Torah is obligated to hire a teacher to do so on his behalf.[9] One should avoid teaching Torah to unworthy individuals.[10] It is taught that the mitzva of Torah study is equal to all the other mitzvot of the Torah combined.[11] One who does not enjoy studying Torah, as well as one who does so for ulterior motives, is still encouraged to do so, as eventually one's attitude will change for the better.[12]

There are some yeshivot that follow the Mishnaic ideal of starting a child's Torah education at five years old with the study of scripture, at ten with the study of Mishna, and at fifteen with the study of Gemara.[13] This approach is often referred to as the "Zilberman Method".[14] Although the Talmud recommends that adults divide their Torah study between scripture, Mishna, and Talmud,[15] common practice is not to be particular about this. Rather, one should study "any area of Torah that one's heart desires".[16] One who has a very limited amount of time for Torah study should study halacha over anything else.^[17]

It is important to ensure that one's work is complimented by daily Torah study. In fact, all of the great sages, including the sages of the Talmud, were individuals who worked for a living and still found time for advanced Torah study.[18]" For example, Hillel was a woodchopper,[19] Shammai was a building contractor,[20] Rabbi Yehuda was a tailor,[21] and Rabbi Oshiya was a shoemaker.[22] Although these sages had full time occupations, they would engage in Torah study before and after their work hours.[23]

In fact, the Talmud[24] notes that while one must engage in Torah study whenever possible one is also required to find gainful employment in order to provide for one's family.[25] The Rambam writes that one who engages in Torah study instead of supporting one's family, thereby forcing them to accept charity, "desecrates God's name, disgraces the Torah…and removes himself from the World-to-Come."[26] It is also taught that the Torah was specifically given to "the generation that ate manna"  who did not have to work and were therefore able to devote all their time to Torah study. In our day, however, one has to work in order to survive and therefore one is not expected to be immersed exclusively in Torah study.[27]

It is interesting to note that one does not truly fulfill the mitzva of Torah study if one receives payment for it. Therefore, one who is paid to study Torah, such as one who studies in a kollel, is required to find time for some Torah study for which one receives no remuneration.[28] One should be sure never to waste time and to use as much of one's free time as possible for Torah study.[29] We are taught that God weeps over those who could have occupied themselves with Torah study but neglected to do so.[30] The more one puts into one's Torah studies the greater the fruits and the reward.[31]

[1] Rambam, Hilchot Talmud Torah 1:8; YD 246:1,23-24; Sefer Hachinuch 419.

[2] Yoma 35b.

[3] Pele Yoetz, Kviut.

[4] Rambam, Hilchot Talmud Torah 1:1,13.

[5] Sefer Chassidim 313.

[6] YD 246:1.

[7] Devarim 5:1,7.

[8] Devarim 4:9.

[9] YD 245:4.

[10] YD 246:7.

[11] Shabbat 127a; Peah 1:1; Rambam, Hilchot Talmud Torah 3:3.

[12] Nazir 23b.

[13] Avot 5:25.

[14] For more on the Zilberman method see: http://www.ou.org/index.php/jewish_action/article/67002/

[15] Kiddushin 30a, YD 246:4.

[16] Avoda Zara 19a.

[17] Megilla 28b; YD 246:4, Shach; Mishna Berura 155:3; Yechaveh Daat 6:52; Sichot Haran 29. See also the introduction to the Mishna Berura.

[18] Tehillim 128:2.

[19] Yoma 35.

[20] Berachot 31a.

[21] Bava Batra 164b.

[22] Pesachim 113b.

[23] Yoma 35b.

[24] Berachot 35b.

[25] Devarim 11:14.

[26] Rambam, Hilchot Talmud Torah 3:10.

[27] Mechilta, Beshalach.

[28] Birkei Yosef, OC 155; Rivevot Ephraim 2:197:31.

[29] Rambam, Hilchot Talmud Torah 3:29.

[30] Chagiga 5b.

[31] Avot 5:23.