If there is one thing I want to introduce to strengthen our schools' culture, it is developping a thriving Beit Midrash for our students to learn in, and ask their questions, and take a stand, and have a meaningful argument, and develop strong Hevrutah relationships.
Why do we need a Beit Midrash?
We learn our sources in Ancient Languages. We need extra time to hone our text skills.
We learn ancient sources. The cultural gap is huge. We can check our understanding.
Some of our texts are incredibly complex. Bible. Talmud. Midrash.
Making meaning from classical Jewish sources is hard. It takes practice to find meaning
Learning Torah is supposed to be transformative. That takes face to face interaction.
We will often have differing intepretations. And that takes time to iron out.
We learn our sources in Ancient Languages. We need extra time to hone our text skills.
We learn ancient sources. The cultural gap is huge. We can check our understanding.
Some of our texts are incredibly complex. Bible. Talmud. Midrash.
Making meaning from classical Jewish sources is hard. It takes practice to find meaning
Learning Torah is supposed to be transformative. That takes face to face interaction.
We will often have differing intepretations. And that takes time to iron out.
What are the special possibilities of learning in a Beit Midrash?
Deepen our text skills
Deepen our understanding of ancient texts
Unpacking the complexity of Biblical, Talmudic & Midrash takes time.
Becoming a rabbi happens in the Beit Midrash as much as in the classroom
Character development
Diversity of views is a unique strength of a Jewish and Rabbinic education. You need time to give your view.
Deepen our text skills
Deepen our understanding of ancient texts
Unpacking the complexity of Biblical, Talmudic & Midrash takes time.
Becoming a rabbi happens in the Beit Midrash as much as in the classroom
Character development
Diversity of views is a unique strength of a Jewish and Rabbinic education. You need time to give your view.
Taanit 7a
"Just as fire cannot be made to burn with one piece of wood alone, so too the words of Torah annot be retained by someone who studies alone."
"Just as fire cannot be made to burn with one piece of wood alone, so too the words of Torah annot be retained by someone who studies alone."
Berakhot 63b
"Make yourselves into groups to study the Torah, since the knowledge of the Torah can be acquired only in association with others."
"Make yourselves into groups to study the Torah, since the knowledge of the Torah can be acquired only in association with others."
(ו) יְהוֹשֻׁעַ בֶּן פְּרַחְיָה וְנִתַּאי הָאַרְבֵּלִי קִבְּלוּ מֵהֶם. יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר, עֲשֵׂה לְךָ רַב, וּקְנֵה לְךָ חָבֵר, וֶהֱוֵי דָן אֶת כָּל הָאָדָם לְכַף זְכוּת:
(6) Joshua ben Perahiah and Nittai the Arbelite received [the oral tradition] from them. Joshua ben Perahiah used to say: appoint for thyself a teacher, and acquire for thyself a companion and judge all men with the scale weighted in his favor.
Complimentarity / Asking your Real QuestionsSheloh HaKadosh (1565-1630, Prague)
"One partner can reveal what the other is missing ... since each partner is missing some knowledge; the power of their collaboration will motivate them to seek understanding and knowledge."
Learning Torah Fosters Learning Character
Character forms from learning Torah, beginning with Bringing Joy to others, learning Humility, developping Devotion, and finally makes for Ease in Forgiving others
"One partner can reveal what the other is missing ... since each partner is missing some knowledge; the power of their collaboration will motivate them to seek understanding and knowledge."
Learning Torah Fosters Learning Character
Character forms from learning Torah, beginning with Bringing Joy to others, learning Humility, developping Devotion, and finally makes for Ease in Forgiving others
(א) שָׁנוּ חֲכָמִים בִּלְשׁוֹן הַמִּשְׁנָה, בָּרוּךְ שֶׁבָּחַר בָּהֶם וּבְמִשְׁנָתָם:
רַבִּי מֵאִיר אוֹמֵר כָּל הָעוֹסֵק בַּתּוֹרָה לִשְׁמָהּ, זוֹכֶה לִדְבָרִים הַרְבֵּה. וְלֹא עוֹד אֶלָּא שֶׁכָּל הָעוֹלָם כֻּלּוֹ כְדַי הוּא לוֹ. נִקְרָא רֵעַ, אָהוּב, אוֹהֵב אֶת הַמָּקוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת, מְשַׂמֵּחַ אֶת הַמָּקוֹם, מְשַׂמֵּחַ אֶת הַבְּרִיּוֹת. וּמַלְבַּשְׁתּוֹ עֲנָוָה וְיִרְאָה, וּמַכְשַׁרְתּוֹ לִהְיוֹת צַדִּיק וְחָסִיד וְיָשָׁר וְנֶאֱמָן, וּמְרַחַקְתּוֹ מִן הַחֵטְא, וּמְקָרַבְתּוֹ לִידֵי זְכוּת, וְנֶהֱנִין מִמֶּנּוּ עֵצָה וְתוּשִׁיָּה בִּינָה וּגְבוּרָה, שֶׁנֶּאֱמַר (משלי ח) לִי עֵצָה וְתוּשִׁיָּה אֲנִי בִינָה לִי גְבוּרָה. וְנוֹתֶנֶת לוֹ מַלְכוּת וּמֶמְשָׁלָה וְחִקּוּר דִּין, וּמְגַלִּין לוֹ רָזֵי תוֹרָה, וְנַעֲשֶׂה כְמַעְיָן הַמִּתְגַּבֵּר וּכְנָהָר שֶׁאֵינוֹ פוֹסֵק, וֶהֱוֵי צָנוּעַ וְאֶרֶךְ רוּחַ, וּמוֹחֵל עַל עֶלְבּוֹנוֹ, וּמְגַדַּלְתּוֹ וּמְרוֹמַמְתּוֹ עַל כָּל הַמַּעֲשִׂים:
רַבִּי מֵאִיר אוֹמֵר כָּל הָעוֹסֵק בַּתּוֹרָה לִשְׁמָהּ, זוֹכֶה לִדְבָרִים הַרְבֵּה. וְלֹא עוֹד אֶלָּא שֶׁכָּל הָעוֹלָם כֻּלּוֹ כְדַי הוּא לוֹ. נִקְרָא רֵעַ, אָהוּב, אוֹהֵב אֶת הַמָּקוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת, מְשַׂמֵּחַ אֶת הַמָּקוֹם, מְשַׂמֵּחַ אֶת הַבְּרִיּוֹת. וּמַלְבַּשְׁתּוֹ עֲנָוָה וְיִרְאָה, וּמַכְשַׁרְתּוֹ לִהְיוֹת צַדִּיק וְחָסִיד וְיָשָׁר וְנֶאֱמָן, וּמְרַחַקְתּוֹ מִן הַחֵטְא, וּמְקָרַבְתּוֹ לִידֵי זְכוּת, וְנֶהֱנִין מִמֶּנּוּ עֵצָה וְתוּשִׁיָּה בִּינָה וּגְבוּרָה, שֶׁנֶּאֱמַר (משלי ח) לִי עֵצָה וְתוּשִׁיָּה אֲנִי בִינָה לִי גְבוּרָה. וְנוֹתֶנֶת לוֹ מַלְכוּת וּמֶמְשָׁלָה וְחִקּוּר דִּין, וּמְגַלִּין לוֹ רָזֵי תוֹרָה, וְנַעֲשֶׂה כְמַעְיָן הַמִּתְגַּבֵּר וּכְנָהָר שֶׁאֵינוֹ פוֹסֵק, וֶהֱוֵי צָנוּעַ וְאֶרֶךְ רוּחַ, וּמוֹחֵל עַל עֶלְבּוֹנוֹ, וּמְגַדַּלְתּוֹ וּמְרוֹמַמְתּוֹ עַל כָּל הַמַּעֲשִׂים:
(1) The sages taught in the language of the Mishnah. Blessed be He who chose them and their teaching. Rabbi Meir said: Whoever occupies himself with the Torah for its own sake, merits many things; not only that but he is worth the whole world. He is called beloved friend; one that loves God; one that loves humankind; one that gladdens God; one that gladdens humankind. And the Torah clothes him in humility and reverence, and equips him to be righteous, pious, upright and trustworthy; it keeps him far from sin, and brings him near to merit. And people benefit from his counsel, sound knowledge, understanding and strength, as it is said, “Counsel is mine and sound wisdom; I am understanding, strength is mine” (Proverbs 8:14). And it bestows upon him royalty, dominion, and acuteness in judgment. To him are revealed the secrets of the Torah, and he is made as an ever-flowing spring, and like a stream that never ceases. And he becomes modest, long-suffering and forgiving of insult. And it magnifies him and exalts him over everything.
Our Mishnah mentions extols Torah learning for it's own sake. This Mishnah has always captured my imagination.
It lists several character traits that a student of Torah should develop. As a result, it also grounds our self understanding as a school that explicitly pursues spiritual development as a form of professional development for aspiring clergy.
The first intellectual virtue that it metnions is Anavah, humility. There are various definitions of Anavah, but minimally, it means, knowing what you don't know.
It lists several character traits that a student of Torah should develop. As a result, it also grounds our self understanding as a school that explicitly pursues spiritual development as a form of professional development for aspiring clergy.
The first intellectual virtue that it metnions is Anavah, humility. There are various definitions of Anavah, but minimally, it means, knowing what you don't know.
Where can a student truly ask their beginners questions? Where can they learn all of the key information that is necessary for learning texts independently?
Where can they practice articulating their own personal understanding of our tradition's texts?
Where can they develop their own theological understanding?
In Hevrutah, in the Beit Midrash.
Where can they practice articulating their own personal understanding of our tradition's texts?
Where can they develop their own theological understanding?
In Hevrutah, in the Beit Midrash.
אָמַר רַבִּי יִרְמְיָה אָמַר רַבִּי אֶלְעָזָר: שְׁנֵי תַּלְמִידֵי חֲכָמִים הַמְחַדְּדִין זֶה לְזֶהבַּהֲלָכָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַצְלִיחַ לָהֶם, שֶׁנֶּאֱמַר: ״וַהֲדָרְךָ צְלַח״. אַל תִּקְרֵי: ״וַהֲדָרְךָ״, אֶלָּא ״וַחֲדָדְךָ״. וְלֹא עוֹד אֶלָּא שֶׁעוֹלִין לִגְדוּלָּה, שֶׁנֶּאֱמַר: ״צְלַח רְכַב״. יָכוֹל אֲפִילּוּ שֶׁלֹּא לִשְׁמָהּ — תַּלְמוּד לוֹמַר: ״עַל דְּבַר אֱמֶת״. יָכוֹל אִם הֵגֵיס דַּעְתּוֹ — תַּלְמוּד לוֹמַר: ״וְעַנְוָה צֶדֶק״.
Rabbi Yirmeya said that Rabbi Elazar said: Two Torah scholars who sharpen one another in halakha; the Holy One, Blessed be He, ensures success for them, as it is written: “And in your majesty [vahadarkha] prosper, ride on, in behalf of truth and meekness and righteousness; and let your right hand teach you tremendous things” (Psalms 45:5). The Sages said: Do not read “and your majesty [vahadarkha],” rather, by changing some of the vocalization and the letters, read it as and He will sharpen you [veḥidedkha], and ultimately you will be successful. Moreover, they who act in that manner will rise to prominence, as it is written: “Prosper, ride on.” I might have thought even if one engages in the study of Torah not for its own sake; therefore, the verse states: “On behalf of truth.” I might have thought that one would be rewarded with prosperity even if he became arrogant; therefore, the verse states: “Meekness and righteousness.”
Elie Holzer on Attuned Learning
"Argumentative learning can yield a special type of togetherness. ... The word Yachad is key to the second part of the verse from Proverbs, "iron sharpens iron," it conjures two human beings facing each other in a moment of existential togetherness, which somehow mutually impacts their faces." Their togetherness must be a deep, reciprocal awareness grounded in the learners trust and care - the type of reciprocal presence that leads to mutual impact. ... Togetherness in the common endeavor of reciprocal sharpenning ins a from of freidnship it connects two learners intellecually as well as emotionally. Personal affection may or may not play a part, but mutual goodwill and a shared delight develops thorugh analayzing and seeking to understand the subject matter."
How do scholars sharpen each other?
"Argumentative learning can yield a special type of togetherness. ... The word Yachad is key to the second part of the verse from Proverbs, "iron sharpens iron," it conjures two human beings facing each other in a moment of existential togetherness, which somehow mutually impacts their faces." Their togetherness must be a deep, reciprocal awareness grounded in the learners trust and care - the type of reciprocal presence that leads to mutual impact. ... Togetherness in the common endeavor of reciprocal sharpenning ins a from of freidnship it connects two learners intellecually as well as emotionally. Personal affection may or may not play a part, but mutual goodwill and a shared delight develops thorugh analayzing and seeking to understand the subject matter."
How do scholars sharpen each other?
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״.אֲמַר לֵיהּ רַבִּי יִרְמְיָה לְרַבִּי זֵירָא: לֵיתֵי מָר לִיתְנֵי. אֲמַר לֵיהּ: חֲלַשׁ לִבַּאי וְלָא יָכֵילְנָא. לֵימָא מָר מִילְּתָא דְּאַגַּדְתָּא, אֲמַר לֵיהּ: הָכִי אָמַר רַבִּי יוֹחָנָן — מַאי דִּכְתִיב: ״כִּי הָאָדָם עֵץ הַשָּׂדֶה״, וְכִי אָדָם עֵץ שָׂדֶה הוּא?אֶלָּא, מִשּׁוּם דִּכְתִיב: ״כִּי מִמֶּנּוּ תֹאכֵל וְאֹתוֹ לֹא תִכְרֹת״, וּכְתִיב: ״אֹתוֹ תַשְׁחִית וְכָרָתָּ״. הָא כֵּיצַד? אִם תַּלְמִיד חָכָם הָגוּן הוּא — ״מִמֶּנּוּ תֹאכֵל וְאֹתוֹ לֹא תִכְרֹת״, וְאִם לָאו — ״אֹתוֹ תַשְׁחִית וְכָרָתָּ״.אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא, מַאי דִּכְתִיב: ״בַּרְזֶל בְּבַרְזֶל יָחַד״, לוֹמַר לָךְ: מָה בַּרְזֶל זֶה — אֶחָד מְחַדֵּד אֶת חֲבֵירוֹ, אַף שְׁנֵי תַּלְמִידֵי חֲכָמִים — מְחַדְּדִין זֶה אֶת זֶה בַּהֲלָכָה.אָמַר רַבָּה בַּר בַּר חָנָה: לָמָּה נִמְשְׁלוּ דִּבְרֵי תוֹרָה כָּאֵשׁ, שֶׁנֶּאֱמַר: ״הֲלֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם ה׳״, לוֹמַר לָךְ: מָה אֵשׁ אֵינוֹ דּוֹלֵק יְחִידִי, אַף דִּבְרֵי תוֹרָה אֵין מִתְקַיְּימִין בִּיחִידִי.וְהַיְינוּ דְּאָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא, מַאי דִּכְתִיב: ״חֶרֶב אֶל הַבַּדִּים וְנֹאָלוּ״, חֶרֶב עַל שׂוֹנְאֵיהֶן שֶׁל תַּלְמִידֵי חֲכָמִים שֶׁעוֹסְקִין בַּד בְּבַד בַּתּוֹרָה. וְלֹא עוֹד אֶלָּא שֶׁמִּטַּפְּשִׁין, שֶׁנֶּאֱמַר: ״וְנֹאָלוּ״.וְלֹא עוֹד, אֶלָּא שֶׁחוֹטְאִין. כְּתִיב הָכָא: ״וְנֹאָלוּ״, וּכְתִיב הָתָם: ״אֲשֶׁר נוֹאַלְנוּ וַאֲשֶׁר חָטָאנוּ״. וְאִיבָּעֵית אֵימָא — מֵהָכָא: ״נוֹאֲלוּ שָׂרֵי צֹעַן [וְגוֹ׳] הִתְעוּ אֶת מִצְרַיִם״.אָמַר רַב נַחְמָן בַּר יִצְחָק: לָמָּה נִמְשְׁלוּ דִּבְרֵי תוֹרָה כְּעֵץ, שֶׁנֶּאֱמַר: ״עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ״, לוֹמַר לָךְ: מָה עֵץ קָטָן מַדְלִיק אֶת הַגָּדוֹל, אַף תַּלְמִידֵי חֲכָמִים קְטַנִּים מְחַדְּדִים אֶת הַגְּדוֹלִים. וְהַיְינוּ דְּאָמַר רַבִּי חֲנִינָא: הַרְבֵּה לָמַדְתִּי מֵרַבּוֹתַי, וּמֵחֲבֵירַי יוֹתֵר מֵרַבּוֹתַי, וּמִתַּלְמִידַי יוֹתֵר מִכּוּלָּן.רַבִּי חֲנִינָא בַּר פָּפָּא רָמֵי: כְּתִיב ״לִקְרַאת צָמֵא הֵתָיוּ מָיִם״, וּכְתִיב: ״הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם״. אִם תַּלְמִיד הָגוּן הוּא — ״לִקְרַאת צָמֵא הֵתָיוּ מַיִם״, וְאִי לָא — ״הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם״.רַבִּי חֲנִינָא בַּר חָמָא רָמֵי: כְּתִיב ״יָפוּצוּ מַעְיְנֹתֶיךָ חוּצָה״, וּכְתִיב: ״יִהְיוּ לְךָ לְבַדֶּךָ״. אִם תַּלְמִיד הָגוּן הוּא — ״יָפוּצוּ מַעְיְנֹתֶיךָ חוּצָה״, וְאִם לָאו — ״יִהְיוּ לְךָ לְבַדֶּךָ״.וְאָמַר רַבִּי חֲנִינָא בַּר אִידִי: לָמָּה נִמְשְׁלוּ דִּבְרֵי תוֹרָה לְמַיִם, דִּכְתִיב: ״הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם״, לוֹמַר לָךְ: מָה מַיִם מַנִּיחִין מָקוֹם גָּבוֹהַּ וְהוֹלְכִין לְמָקוֹם נָמוּךְ, אַף דִּבְרֵי תוֹרָה אֵין מִתְקַיְּימִין אֶלָּא בְּמִי שֶׁדַּעְתּוֹ שְׁפָלָה.וְאָמַר רַבִּי אוֹשַׁעְיָא: לָמָּה נִמְשְׁלוּ דִּבְרֵי תוֹרָה לִשְׁלֹשָׁה מַשְׁקִין הַלָּלוּ: בְּמַיִם, וּבְיַיִן, וּבְחָלָב. דִּכְתִיב: ״הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם״, וּכְתִיב: ״לְכוּ שִׁבְרוּ וֶאֱכֹלוּ וּלְכוּ שִׁבְרוּ בְּלוֹא כֶסֶף וּבְלוֹא מְחִיר יַיִן וְחָלָב״, לוֹמַר לָךְ: מָה שְׁלֹשָׁה מַשְׁקִין הַלָּלוּ אֵין מִתְקַיְּימִין אֶלָּא בַּפָּחוּת שֶׁבַּכֵּלִים — אַף דִּבְרֵי תוֹרָה אֵין מִתְקַיְּימִין אֶלָּא בְּמִי שֶׁדַּעְתּוֹ שְׁפָלָה.כְּדַאֲמַרָה לֵיהּ בְּרַתֵּיה דְּקֵיסָר לְרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה: אִי חׇכְמָה מְפוֹאָרָה בִּכְלִי מְכוֹעָר! אֲמַר לַהּ: אָבִיךָ רָמֵי חַמְרָא בְּמָנֵי דְפַחְרָא? אֲמַרָה לֵיהּ: אֶלָּא בְּמַאי נִירְמֵי? אֲמַר לַהּ: אַתּוּן דַּחֲשִׁיבִיתוּ, רְמוֹ בְּמָאנֵי דַּהֲבָא וְכַסְפָּא.אֲזַלָה וַאֲמַרָה לֵיהּ לַאֲבוּהּ רַמְיֵיהּ לְחַמְרָא בְּמָנֵי דַּהֲבָא וְכַסְפָּא, וּתְקֵיף. אֲתוֹ וַאֲמַרוּ לֵיהּ. אֲמַר לַהּ לִבְרַתֵּיהּ: מַאן אֲמַר לָךְ הָכִי? אֲמַרָה לֵיהּ: רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה. קַרְיוּהוּ. אֲמַר לֵיהּ: אַמַּאי אֲמַרְתְּ לַהּ הָכִי? אֲמַר לֵיהּ: כִּי הֵיכִי דַּאֲמַרָה לִי, אֲמַרִי לַהּ. וְהָא אִיכָּא שַׁפִּירֵי דִּגְמִירִי!
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)....
The Gemara cites other expositions that deal with Torah study. Rabbi Ḥama, son of Rabbi Ḥanina, said: What is the meaning of that which is written: “Iron sharpens iron, so a man sharpens the countenance of his friend” (Proverbs 27:17)? This verse comes to tell you that just as with these iron implements, one sharpens the other when they are rubbed against each other, so too, when Torah scholars study together, they sharpen one another in halakha.Rabba bar bar Ḥana said: Why are matters of Torah compared to fire, as it is stated: “Is not My word like fire, says the Lord” (Jeremiah 23:29)? To tell you: Just as fire does not ignite in a lone stick of wood but in a pile of kindling, so too, matters of Torah are not retained and understood properly by a lone scholar who studies by himself, but by a group of Sages.
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And not only that, but those who study by themselves grow foolish from their solitary Torah study, as it is stated: “And they shall become fools.”And not only that, but they sin, as it is written here: “And they shall become fools,” and it is written there: “For that we have done foolishly [noalnu] and for that we have sinned” (Numbers 12:11). And if you wish, say instead that it is derived from here: “The princes of Zoan have become fools [noalu]…they have caused Egypt to go astray” (Isaiah 19:13).Rav Naḥman bar Yitzḥak said: Why are Torah matters likened to a tree, as it is stated: “It is a tree of life to them who lay hold upon it” (Proverbs 3:18)? This verse comes to tell you that just as a small piece of wood can ignite a large piece, so too, minor Torah scholars can sharpen great Torah scholars and enable them to advance in their studies. And this is what Rabbi Ḥanina said: I have learned much from my teachers and even more from my friends, but from my students I have learned more than from all of them.Rabbi Ḥanina bar Pappa raised a contradiction. In one verse it is written: “To him who is thirsty bring water” (Isaiah 21:14), which indicates that the one who has water must bring it to the thirsty person, and it is written elsewhere: “Ho, everyone who thirsts, come for water” (Isaiah 55:1), from which it may be inferred that the thirsty person must seek out water himself. Rabbi Ḥanina bar Pappa resolves this apparent contradiction by explaining that if he is a worthy student the teacher must seek him out, as in “to him who is thirsty bring water,” but if the student is not worthy, then “Ho, everyone who thirsts, come for water,” i.e., this student must seek out a teacher himself.Rabbi Ḥanina bar Ḥama raised another contradiction. In one verse it is written: “Let your springs be dispersed abroad” (Proverbs 5:16), whereas in the next verse it is written: “Let them be your own” (Proverbs 5:17). Rabbi Ḥanina bar Ḥama explains: If the student sitting before you is worthy, then “Let your springs be dispersed abroad,” as you should teach him, but if he is not worthy, then “Let them be your own.”And Rabbi Ḥanina bar Idi said: Why are matters of Torah likened to water, as it is written: “Ho, everyone who thirsts, come for water” (Isaiah 55:1)? This verse comes to tell you: Just as water leaves a high place and flows to a low place, so too, Torah matters are retained only by one whose spirit is lowly, i.e., a humble person.
The Gemara cites other expositions that deal with Torah study. Rabbi Ḥama, son of Rabbi Ḥanina, said: What is the meaning of that which is written: “Iron sharpens iron, so a man sharpens the countenance of his friend” (Proverbs 27:17)? This verse comes to tell you that just as with these iron implements, one sharpens the other when they are rubbed against each other, so too, when Torah scholars study together, they sharpen one another in halakha.Rabba bar bar Ḥana said: Why are matters of Torah compared to fire, as it is stated: “Is not My word like fire, says the Lord” (Jeremiah 23:29)? To tell you: Just as fire does not ignite in a lone stick of wood but in a pile of kindling, so too, matters of Torah are not retained and understood properly by a lone scholar who studies by himself, but by a group of Sages.
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And not only that, but those who study by themselves grow foolish from their solitary Torah study, as it is stated: “And they shall become fools.”And not only that, but they sin, as it is written here: “And they shall become fools,” and it is written there: “For that we have done foolishly [noalnu] and for that we have sinned” (Numbers 12:11). And if you wish, say instead that it is derived from here: “The princes of Zoan have become fools [noalu]…they have caused Egypt to go astray” (Isaiah 19:13).Rav Naḥman bar Yitzḥak said: Why are Torah matters likened to a tree, as it is stated: “It is a tree of life to them who lay hold upon it” (Proverbs 3:18)? This verse comes to tell you that just as a small piece of wood can ignite a large piece, so too, minor Torah scholars can sharpen great Torah scholars and enable them to advance in their studies. And this is what Rabbi Ḥanina said: I have learned much from my teachers and even more from my friends, but from my students I have learned more than from all of them.Rabbi Ḥanina bar Pappa raised a contradiction. In one verse it is written: “To him who is thirsty bring water” (Isaiah 21:14), which indicates that the one who has water must bring it to the thirsty person, and it is written elsewhere: “Ho, everyone who thirsts, come for water” (Isaiah 55:1), from which it may be inferred that the thirsty person must seek out water himself. Rabbi Ḥanina bar Pappa resolves this apparent contradiction by explaining that if he is a worthy student the teacher must seek him out, as in “to him who is thirsty bring water,” but if the student is not worthy, then “Ho, everyone who thirsts, come for water,” i.e., this student must seek out a teacher himself.Rabbi Ḥanina bar Ḥama raised another contradiction. In one verse it is written: “Let your springs be dispersed abroad” (Proverbs 5:16), whereas in the next verse it is written: “Let them be your own” (Proverbs 5:17). Rabbi Ḥanina bar Ḥama explains: If the student sitting before you is worthy, then “Let your springs be dispersed abroad,” as you should teach him, but if he is not worthy, then “Let them be your own.”And Rabbi Ḥanina bar Idi said: Why are matters of Torah likened to water, as it is written: “Ho, everyone who thirsts, come for water” (Isaiah 55:1)? This verse comes to tell you: Just as water leaves a high place and flows to a low place, so too, Torah matters are retained only by one whose spirit is lowly, i.e., a humble person.
Diversity of Opinion and Debate sharpens our Reasoning and Mastery
יוֹמָא חַד הֲוָה קָא סָחֵי רַבִּי יוֹחָנָן בְּיַרְדְּנָא. חַזְיֵיהּ רֵישׁ לָקִישׁ וּשְׁוַור לְיַרְדְּנָא אַבָּתְרֵיהּ. אֲמַר לֵיהּ חֵילָךְ לְאוֹרָיְיתָא. אֲמַר לֵיהּ שׁוּפְרָךְ לְנָשֵׁי. אֲמַר לֵיהּ אִי הָדְרַתְּ בָּךְ יָהֵיבְנָא לָךְ אֲחוֹתִי, דְּשַׁפִּירָא מִינַּאי.
קַבֵּיל עֲלֵיהּ.
בָּעֵי לְמִיהְדַּר לְאֵתוֹיֵי מָאנֵיהּ וְלָא מָצֵי הָדַר.אַקְרְיֵיהּ וְאַתְנְיֵיהּ וְשַׁוְּיֵיהּ גַּבְרָא רַבָּא.
יוֹמָא חַד הֲווֹ מִפַּלְגִי בֵּי מִדְרְשָׁא: הַסַּיִיף וְהַסַּכִּין וְהַפִּגְיוֹן וְהָרוֹמַח וּמַגַּל יָד וּמַגַּל קָצִיר מֵאֵימָתַי מְקַבְּלִין טוּמְאָה – מִשְּׁעַת גְּמַר מְלַאכְתָּן.וּמֵאֵימָתַי גְּמַר מְלַאכְתָּן? רַבִּי יוֹחָנָן אוֹמֵר: מִשֶּׁיְּצָרְפֵם בַּכִּבְשָׁן. רֵישׁ לָקִישׁ אָמַר: מִשֶּׁיְּצַחְצְחֵן בְּמַיִם. אֲמַר לֵיהּ לִסְטָאָה בְּלִסְטְיוּתֵיהּ יָדַע. אֲמַר לֵיהּ: וּמַאי אַהֲנֵית לִי? הָתָם ״רַבִּי״ קָרוּ לִי, הָכָא ״רַבִּי״ קָרוּ לִי! אֲמַר לֵיהּ: אַהֲנַאי לָךְ דַּאֲקָרְבִינָּךְ תַּחַת כַּנְפֵי הַשְּׁכִינָה.חֲלַשׁ דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן, חֲלַשׁ רֵישׁ לָקִישׁ. אֲתַאי אֲחָתֵיהּ קָא בָכְיָא. אֲמַרָה לֵיהּ: עֲשֵׂה בִּשְׁבִיל בָּנַי! אֲמַר לַהּ: ״עׇזְבָה יְתֹמֶיךָ אֲנִי אֲחַיֶּה״. עֲשֵׂה בִּשְׁבִיל אַלְמְנוּתִי! אֲמַר לַהּ: ״וְאַלְמְנוֹתֶיךָ עָלַי תִּבְטָחוּ״.נָח נַפְשֵׁיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, וַהֲוָה קָא מִצְטַעַר רַבִּי יוֹחָנָן בָּתְרֵיהּ טוּבָא. אֲמַרוּ רַבָּנַן: מַאן לֵיזִיל לְיַתֹּבֵיהּ לְדַעְתֵּיהּ? נֵיזִיל רַבִּי אֶלְעָזָר בֶּן פְּדָת, דִּמְחַדְּדָין שְׁמַעְתָּתֵיהּ.אֲזַל יְתֵיב קַמֵּיהּ. כֹּל מִילְּתָא דַּהֲוָה אָמַר רַבִּי יוֹחָנָן אֲמַר לֵיהּ: תַּנְיָא דִּמְסַיְּיעָא לָךְ. אֲמַר: אַתְּ כְּבַר לְקִישָׁא?! בַּר לְקִישָׁא, כִּי הֲוָה אָמֵינָא מִילְּתָא, הֲוָה מַקְשֵׁי לִי עֶשְׂרִין וְאַרְבַּע קוּשְׁיָיתָא, וּמְפָרְקִינָא לֵיהּ עֶשְׂרִין וְאַרְבְּעָה פֵּרוּקֵי, וּמִמֵּילָא רָוְוחָא שְׁמַעְתָּא. וְאַתְּ אָמְרַתְּ: ״תַּנְיָא דִּמְסַיַּיע לָךְ״, אַטּוּ לָא יָדַעְנָא דְּשַׁפִּיר קָאָמֵינָא?הֲוָה קָא אָזֵיל וְקָרַע מָאנֵיהּ וְקָא בָכֵי וְאָמַר: ״הֵיכָא אַתְּ בַּר לָקִישָׁא, הֵיכָא אַתְּ בַּר לָקִישָׁא״! וַהֲוָה קָא צָוַח עַד דְּשָׁף דַּעְתֵּיהּ מִינֵּיהּ. בְּעוֹ רַבָּנַן רַחֲמֵי עֲלֵיהּ וְנָח נַפְשֵׁיהּ.
קַבֵּיל עֲלֵיהּ.
בָּעֵי לְמִיהְדַּר לְאֵתוֹיֵי מָאנֵיהּ וְלָא מָצֵי הָדַר.אַקְרְיֵיהּ וְאַתְנְיֵיהּ וְשַׁוְּיֵיהּ גַּבְרָא רַבָּא.
יוֹמָא חַד הֲווֹ מִפַּלְגִי בֵּי מִדְרְשָׁא: הַסַּיִיף וְהַסַּכִּין וְהַפִּגְיוֹן וְהָרוֹמַח וּמַגַּל יָד וּמַגַּל קָצִיר מֵאֵימָתַי מְקַבְּלִין טוּמְאָה – מִשְּׁעַת גְּמַר מְלַאכְתָּן.וּמֵאֵימָתַי גְּמַר מְלַאכְתָּן? רַבִּי יוֹחָנָן אוֹמֵר: מִשֶּׁיְּצָרְפֵם בַּכִּבְשָׁן. רֵישׁ לָקִישׁ אָמַר: מִשֶּׁיְּצַחְצְחֵן בְּמַיִם. אֲמַר לֵיהּ לִסְטָאָה בְּלִסְטְיוּתֵיהּ יָדַע. אֲמַר לֵיהּ: וּמַאי אַהֲנֵית לִי? הָתָם ״רַבִּי״ קָרוּ לִי, הָכָא ״רַבִּי״ קָרוּ לִי! אֲמַר לֵיהּ: אַהֲנַאי לָךְ דַּאֲקָרְבִינָּךְ תַּחַת כַּנְפֵי הַשְּׁכִינָה.חֲלַשׁ דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן, חֲלַשׁ רֵישׁ לָקִישׁ. אֲתַאי אֲחָתֵיהּ קָא בָכְיָא. אֲמַרָה לֵיהּ: עֲשֵׂה בִּשְׁבִיל בָּנַי! אֲמַר לַהּ: ״עׇזְבָה יְתֹמֶיךָ אֲנִי אֲחַיֶּה״. עֲשֵׂה בִּשְׁבִיל אַלְמְנוּתִי! אֲמַר לַהּ: ״וְאַלְמְנוֹתֶיךָ עָלַי תִּבְטָחוּ״.נָח נַפְשֵׁיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, וַהֲוָה קָא מִצְטַעַר רַבִּי יוֹחָנָן בָּתְרֵיהּ טוּבָא. אֲמַרוּ רַבָּנַן: מַאן לֵיזִיל לְיַתֹּבֵיהּ לְדַעְתֵּיהּ? נֵיזִיל רַבִּי אֶלְעָזָר בֶּן פְּדָת, דִּמְחַדְּדָין שְׁמַעְתָּתֵיהּ.אֲזַל יְתֵיב קַמֵּיהּ. כֹּל מִילְּתָא דַּהֲוָה אָמַר רַבִּי יוֹחָנָן אֲמַר לֵיהּ: תַּנְיָא דִּמְסַיְּיעָא לָךְ. אֲמַר: אַתְּ כְּבַר לְקִישָׁא?! בַּר לְקִישָׁא, כִּי הֲוָה אָמֵינָא מִילְּתָא, הֲוָה מַקְשֵׁי לִי עֶשְׂרִין וְאַרְבַּע קוּשְׁיָיתָא, וּמְפָרְקִינָא לֵיהּ עֶשְׂרִין וְאַרְבְּעָה פֵּרוּקֵי, וּמִמֵּילָא רָוְוחָא שְׁמַעְתָּא. וְאַתְּ אָמְרַתְּ: ״תַּנְיָא דִּמְסַיַּיע לָךְ״, אַטּוּ לָא יָדַעְנָא דְּשַׁפִּיר קָאָמֵינָא?הֲוָה קָא אָזֵיל וְקָרַע מָאנֵיהּ וְקָא בָכֵי וְאָמַר: ״הֵיכָא אַתְּ בַּר לָקִישָׁא, הֵיכָא אַתְּ בַּר לָקִישָׁא״! וַהֲוָה קָא צָוַח עַד דְּשָׁף דַּעְתֵּיהּ מִינֵּיהּ. בְּעוֹ רַבָּנַן רַחֲמֵי עֲלֵיהּ וְנָח נַפְשֵׁיהּ.
Rabbi Yoḥanan taught Reish Lakish Bible, and taught him Mishna, and turned him into a great man. Eventually, Reish Lakish became one of the outstanding Torah scholars of his generation. One day the Sages of the study hall were engaging in a dispute concerning the following baraita: With regard to the sword, the knife, the dagger [vehapigyon], the spear, a hand sickle, and a harvest sickle, from when are they susceptible to ritual impurity? The baraita answers: It is from the time of the completion of their manufacture, which is the halakha with regard to metal vessels in general.These Sages inquired: And when is the completion of their manufacture? Rabbi Yoḥanan says: It is from when one fires these items in the furnace. Reish Lakish said: It is from when one scours them in water, after they have been fired in the furnace. Rabbi Yoḥanan said to Reish Lakish: A bandit knows about his banditry, i.e., you are an expert in weaponry because you were a bandit in your youth. Reish Lakish said to Rabbi Yoḥanan: What benefit did you provide me by bringing me close to Torah? There, among the bandits, they called me: Leader of the bandits, and here, too, they call me: Leader of the bandits.
Rabbi Yoḥanan said to him: I provided benefit to you, as I brought you close to God, under the wings of the Divine Presence.As a result of the quarrel, Rabbi Yoḥanan was offended, which in turn affected Reish Lakish, who fell ill. Rabbi Yoḥanan’s sister, who was Reish Lakish’s wife, came crying to Rabbi Yoḥanan, begging that he pray for Reish Lakish’s recovery. She said to him: Do this for the sake of my children, so that they should have a father. Rabbi Yoḥanan said to her the verse: “Leave your fatherless children, I will rear them” (Jeremiah 49:11), i.e., I will take care of them. She said to him: Do so for the sake of my widowhood. He said to her the rest of the verse: “And let your widows trust in Me.”Ultimately, Rabbi Shimon ben Lakish, Reish Lakish, died. Rabbi Yoḥanan was sorely pained over losing him. The Rabbis said: Who will go to calm Rabbi Yoḥanan’s mind and comfort him over his loss? They said: Let Rabbi Elazar ben Pedat go, as his statements are sharp, i.e., he is clever and will be able to serve as a substitute for Reish Lakish.Rabbi Elazar ben Pedat went and sat before Rabbi Yoḥanan. With regard to every matter that Rabbi Yoḥanan would say, Rabbi Elazar ben Pedat would say to him: There is a ruling which is taught in a baraitathat supports your opinion. Rabbi Yoḥanan said to him: Are you comparable to the son of Lakish?
In my discussions with the son of Lakish, when I would state a matter, he would raise twenty-four difficulties against me in an attempt to disprove my claim, and I would answer him with twenty-four answers, and the halakha by itself would become broadened and clarified. And yet you say to me: There is a ruling which is taught in a baraitathat supports your opinion. Do I not know that what I say is good? Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not.Rabbi Yoḥanan went around, rending his clothing, weeping and saying: Where are you, son of Lakish? Where are you, son of Lakish? Rabbi Yoḥanan screamed until his mind was taken from him, i.e., he went insane. The Rabbis prayed and requested for God to have mercy on him and take his soul, and Rabbi Yoḥanan died.
Rabbi Yoḥanan said to him: I provided benefit to you, as I brought you close to God, under the wings of the Divine Presence.As a result of the quarrel, Rabbi Yoḥanan was offended, which in turn affected Reish Lakish, who fell ill. Rabbi Yoḥanan’s sister, who was Reish Lakish’s wife, came crying to Rabbi Yoḥanan, begging that he pray for Reish Lakish’s recovery. She said to him: Do this for the sake of my children, so that they should have a father. Rabbi Yoḥanan said to her the verse: “Leave your fatherless children, I will rear them” (Jeremiah 49:11), i.e., I will take care of them. She said to him: Do so for the sake of my widowhood. He said to her the rest of the verse: “And let your widows trust in Me.”Ultimately, Rabbi Shimon ben Lakish, Reish Lakish, died. Rabbi Yoḥanan was sorely pained over losing him. The Rabbis said: Who will go to calm Rabbi Yoḥanan’s mind and comfort him over his loss? They said: Let Rabbi Elazar ben Pedat go, as his statements are sharp, i.e., he is clever and will be able to serve as a substitute for Reish Lakish.Rabbi Elazar ben Pedat went and sat before Rabbi Yoḥanan. With regard to every matter that Rabbi Yoḥanan would say, Rabbi Elazar ben Pedat would say to him: There is a ruling which is taught in a baraitathat supports your opinion. Rabbi Yoḥanan said to him: Are you comparable to the son of Lakish?
In my discussions with the son of Lakish, when I would state a matter, he would raise twenty-four difficulties against me in an attempt to disprove my claim, and I would answer him with twenty-four answers, and the halakha by itself would become broadened and clarified. And yet you say to me: There is a ruling which is taught in a baraitathat supports your opinion. Do I not know that what I say is good? Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not.Rabbi Yoḥanan went around, rending his clothing, weeping and saying: Where are you, son of Lakish? Where are you, son of Lakish? Rabbi Yoḥanan screamed until his mind was taken from him, i.e., he went insane. The Rabbis prayed and requested for God to have mercy on him and take his soul, and Rabbi Yoḥanan died.
In Summary
The Beit Midrash provides a unique learning environment that ennables all learners to learn more.
Is ideally suited to learning ancient languages.
The Shoel u Meshiv can help us to make sense of ancient texts that are at a massive cutlural distance from us, and guide us through the complexity inherent in so many of our classic texts, whether Bible, Talmud, Midrash or Codes.
The transformative process of becoming Rabbis happens in the Beit Midrash.
We all need a Chaver, a fellow in Torah learning who will motivate us, and challenge us to learn to the best of our ability.
The Beit Midrash provides a unique learning environment that ennables all learners to learn more.
Is ideally suited to learning ancient languages.
The Shoel u Meshiv can help us to make sense of ancient texts that are at a massive cutlural distance from us, and guide us through the complexity inherent in so many of our classic texts, whether Bible, Talmud, Midrash or Codes.
The transformative process of becoming Rabbis happens in the Beit Midrash.
We all need a Chaver, a fellow in Torah learning who will motivate us, and challenge us to learn to the best of our ability.