The **Talmud Bavli** on Daf Yudhet Amud Bet begins by stating that anyone who acts with scoffing, frivolity, or mockery will be punished. The verse states, "And you, do not scoff, lest your bonds be tightened," with "bonds" referring to afflictions. A Sage once implored his colleagues, "Please, I ask of you, do not engage in mockery, so that afflictions do not come upon you." Another Sage taught that whoever engages in mockery will find their sustenance diminished. God, as it were, withdraws His hand of provision from scoffers, especially if, God forbid, there is mockery.
Rabbi Shimon Ben Lakish stated that anyone who scoffs will fall into Gehinnom. He further explained that an arrogant person, one filled with pride, eventually becomes a scoffer. Arrogance leads to mockery because a scoffer is impervious to rebuke. As the **Perkei Avot** describes, a scoffer is like a soldier with an oiled shield; any arrow of rebuke simply slides off. Since arrogance makes one believe they are perfect and beyond criticism, they scoff at any attempt to correct them. The verse "An arrogant scoffer is his name; he acts with furious pride" concludes with "furious pride," and "pride" here refers to Gehinnom, as in "the day of furious pride," which is the day the nations will be judged and receive their portion in Gehinnom. Rabbi Moshe Yaakov reiterated that anyone who is arrogant will fall into Gehinnom, citing the same verse.
Rabbi Tanhum Bar Hanilai taught that whoever scoffs brings destruction upon the world. Until this point, the discussion focused on the personal damage of scoffing: it diminishes one's sustenance, leads to Gehinnom, and brings afflictions. Now, the global effects are considered: scoffing brings destruction to the world. The prophet warns against scoffing, lest afflictions become severe and lead to destruction. This destruction is not only for the scoffer but also for those who enjoyed his mockery and, as the Maharsha explains, for those who could have rebuked the scoffer but failed to do so.
A classic historical example of the damage caused by mockery is found with Elijah the Prophet. When he sought to prove that the idol worshipers of Baal were mistaken, he proposed a miracle: fire from Heaven would consume his sacrifice, demonstrating God's true divinity. Before performing the miracle, he cried out twice, "Answer me, O Lord, answer me!" The repetition was to prevent anyone from dismissing the miracle as a mere magic trick. Even one person scoffing, saying, "Come on, we know that trick, he probably had a firecracker," can cool down the inspiration of others. A scoffer acts like a firefighter, extinguishing any excitement in Torah and its commandments. Therefore, those who do not rebuke scoffers and put them in their place also share in the destruction.
Rabbi Tanhum Bar Hanilai further taught, "Fortunate is the person who does not walk in the counsel of the wicked." This refers to places of mockery, such as the entertainment venues of the non-Jews, where they held dog fights, animal chases, or comedy shows. A person might think, "Since I can't go to these theaters or places of entertainment, I'll just stay home and be rewarded for not doing evil." However, it's not enough to merely refrain from evil; one must actively do good. If you are not doing anything positive, you are spiritually impoverished. Therefore, the verse continues, "but his delight is in the Torah of the Lord, and in His Torah he meditates day and night."
The first part of the verse, "Fortunate is the person who does not walk in the counsel of the wicked," refers to **Avraham Avinu**, who lived in the generation of the Dispersion, a time when people decided to fight against God by building a tower. **Avraham Avinu** did not follow them, even though it seems the majority of the world was drawn into that endeavor. One member of that generation was Pelig, whose name means "split" or "divided," prophetically indicating that the world would be divided in his lifetime. **Avraham Avinu** and Pelig's lives overlapped, yet **Avraham Avinu** was not swayed.
The next phrase, "and does not stand in the path of sinners," refers to the people of Sedom, who were notorious sinners. **Avraham Avinu** did not get drawn into their lifestyle. He not only refrained from their ways but also prayed to God that they should not be destroyed, hoping for more time to bring them to repentance, though God declared it was too late.
Finally, "and does not sit in the seat of scoffers," refers to the Philistines. While **Avraham Avinu** had contact with them, such as with Avimelech, the king of the Philistines, he did not involve himself in their ways. We know from later prophets, specifically the story of Shimshon, that the Philistines were scoffers, as they demanded Shimshon entertain them. **Avraham Avinu** did not follow their path.
The verse "Fortunate is the man who fears the Lord" prompts a question: Does this mean only men are fortunate, not women? The **Gemara** offers two interpretations. One is that "man" refers to someone who repents while still in his strength and prime, when he still has the ability to commit the sins he is repenting for. While repentance at 90, blind and unable to walk, is valid, it is not the same as the repentance of a 40-year-old in full vigor. Another interpretation, offered by Rabbi Nehorai, is that "fortunate is the man" refers to one who fights his evil inclination like a mighty warrior, desiring to fulfill commandments without anticipating reward. This aligns with the teaching of **Antigonus** in **Perkei Avot**: "Do not be like servants who serve their master for the sake of receiving a reward, but be like servants who serve their master not for the sake of receiving a reward."
The **Tosafot** clarify that "not anticipating reward" does not mean one cannot act with an intention for a good outcome. For example, if someone gives charity specifically for their son to live, this is an ulterior motive. However, the true righteous person, even if their wish is not granted, does not regret their action, saying, "It wasn't worth it." Their desire for the commandment itself remains, independent of the outcome.
Regarding Torah study, it is said that "no one learns Torah except from a place where his heart desires." This means a student can only truly learn what excites him. A rabbi must discern a student's desire, whether for Jewish law, in-depth analysis, or broad knowledge. If a rabbi teaches a subject that does not excite the student, the student will disengage. This principle is illustrated by a story: Levi and Rabbi Shimon were sitting before their Rabbi, Rabbi Yehudah. After completing a section of **Mishnah**, Levi wished to move on to another **Mishnah**, but Rabbi Shimon insisted on studying **Tehilim**. Levi was compelled against his will. When they reached the verse in **Tehilim** that states, "But his delight is in the Torah of the Lord," and the explanation that "no one learns Torah except what he desires," Levi exclaimed, "Because of this, you have given me permission to interrupt you! Let us return to the **Mishnah**, for that is what I desire to learn." This demonstrates the importance of learning what one is drawn to.
This principle extends beyond the choice of a rabbi to the environment of study itself. Every student has a unique style they find engaging. One cannot simply place every student in the same system and expect them to thrive if they lack desire for that particular system. Initially, Torah is called "Torah Hashem" (God's Torah), but through study, it becomes "your Torah." This means that the Torah is like unfinished clay; each individual molds it through their unique perspective and understanding. The many books in the library are all "Torah of individuals," where each scholar took the "raw material" of God's Torah and shaped it into their own understanding.
The **Gemara** advises to first study the text plainly and clearly, and only then delve into deeper analysis. Many prematurely attempt in-depth study without a firm grasp of the basic text. One should learn from their rabbi until the text is well-known before asking questions. This is crucial because in earlier times, there were no printed books; the rabbi orally transmitted the text. If a student interrupted with questions, they risked losing the precise text. Therefore, the initial stage is to acquire the facts, the exact wording, and only then proceed to in-depth analysis. A person should read the text repeatedly, even if they forget it or do not understand it, or if their rabbi does not explain it. The term "Garesa" (reading) implies a coarse cutting, not a fine grinding, meaning simply acquiring the words is paramount. Once the words are firmly established, analysis can follow.
The **Gemara** reconciles apparent contradictions in verses about Torah. One verse states that the Torah rests "on the wings" of students, implying something temporary and unstable. Another says it rests "on the chair," suggesting stability. The **Gemara** explains that initially, when one studies, the Torah is "on the wings" because it is not yet firmly grasped. But with review and repeated study, it becomes stable, like resting "on a chair." Similarly, the Torah is described as being "on the highest places of the mountains," implying hiddenness, yet also "exposed on the middle of the road." This reflects the journey of a scholar: initially, their greatness is hidden, known only to themselves. But as they progress and their Torah becomes evident, it becomes exposed to all, leading to requests for them to teach and share their knowledge.
Another contradiction comes from verses describing Torah as stagnant water in a cistern ("bor") and as flowing water from a wellspring ("be'er"). Initially, when studying Torah, it is difficult to generate novel insights; one merely seeks clarity, like drawing from a cistern. But eventually, the mind develops, allowing one to generate new concepts, transforming the study into a flowing wellspring. The **Gemara** also discusses the dangers of studying too much quantity without review. If a person studies Torah "in bunches," meaning so much that they cannot review, their Torah will eventually diminish because they cannot retain it. However, if they learn a little and review it consistently, their Torah will grow because they are retaining it. Many scholars know this rule but fail to follow it, learning vast amounts without review. One Sage, however, took the advice, studied a little at a time, reviewed it, and found it worked.
The term "Yacharuch" (will not live long) is explained as referring to a "hunter who is a cheat." This describes someone who learns a great deal but "cheats" people into thinking he knows much Torah, yet because he does not review, he forgets his learning and thus has a short life. He "traps" a lot of Torah but is a cheat because he doesn't truly know it. Conversely, a wise hunter who uses cunning to trap a little at a time, reviews it, and then traps more, will have a long life. This is likened to a hunter who traps a bird, immediately breaks its wing so it cannot fly away when he lifts the trap to catch another. Similarly, one must "trap" a concept of Torah, review it, and internalize it before moving to the next, lest the first concept "flies out."
The verse "He shall be like a tree planted by streams of water" is applied to Torah scholars. The Rabbis note it says "planted" (shetul), implying replanting, rather than "rooted" (natu'a). This leads to the teaching that one should not learn from only one rabbi. A Sage once expressed fear that if he revealed this novel insight, his students would leave him. Indeed, when he taught that one who studies Torah from only one rabbi will never see blessing, his students left him to study with Rava. The **Gemara** clarifies that when it comes to the text itself, one should learn from a single rabbi to avoid confusion from differing versions. This also applies to one's methodology of learning – the system of how to approach the **Gemara**, **Rashi**, and **Tosafot**. Once the technique is mastered, it is beneficial to learn from many rabbis for different logical reasonings and interpretations, as this allows one to hear new perspectives, similar to how **Rashi**, **Tosafot**, **Ritva**, and **Rashba** offer different understandings of the same **Gemara**.
The phrase "by streams of water" (Palgei Mayim) is interpreted as "divided waters," suggesting that a person should divide their years into three parts for study: one-third **Mikra**, one-third **Mishnah**, and one-third **Talmud**. The question arises: How does one know how long they will live to divide their years? The **Gemara** clarifies that this refers to the days of the week: two days for **Mikra**, two for **Mishnah**, and two for **Talmud**, with Shabbat dedicated to review. The **Tosafot** raise the same question about dividing the days of the week, as one doesn't know how long they will live within the week. The **Tosafot** answer that one should divide each day into three parts. They further explain that the Sages established the daily prayers in such a way that one fulfills this requirement: the initial prayers before "Baruch She'amar" contain sections of **Mikra** (like Parashat Tamid), **Mishnah**, and the Baraita of Rabbi Yishmael (which is **Talmud**). Thus, by merely praying, one touches upon all three categories.
A crucial point from the **Tosafot** is that for those engaged in the study of the **Talmud Bavli**, it is sufficient, as the **Talmud Bavli** contains everything: **Mishnah** (within its discussions), **Gemara** itself, and references to verses (which constitute **Mikra**). Therefore, the **Talmud Bavli** is not only named for its origin in Babel but also from the word "Balul," meaning "mixture," because it is a comprehensive blend of all three components of Torah study.
The **Rambam** writes that one must allocate time for study according to their capacity. For a worker or businessman, the **Rambam** permits three hours of work daily, with the remaining nine hours dedicated to learning, divided into the three categories. However, the **Rambam** clarifies that this division is primarily for the beginning of one's Torah career, to become fluent in all three sections. Once a person becomes a seasoned scholar, they do not need to study **Mikra** and **Mishnah** as separate books, but rather review them periodically. The **Rambam** advises spending the rest of one's life immersed in **Talmud** and its commentaries.
The fruit of one's efforts will ripen at the right time if a person sets fixed times for Torah study. The Torah, likened to fruit, will not wither if placed in its designated time. However, a person who does not set fixed times for Torah study will find their learning scattered like chaff blown by the wind. The learning must come from a fixed commitment. Rabbi David Abu Hasera explained that one of the questions we will be asked in the World to Come is whether we set a daily fixed time for Torah study. It is not enough to simply learn; it must be with a fixed time. The word "Koveya" in the **Tanakh** means "thief." Rabbi David Abu Hasera interpreted this to mean one must "steal" the hour for Torah, because otherwise, other obligations or projects will always take precedence. One must actively "rob" that hour from other activities.
Rabbi Abahu, in the name of Rabbi Yonah, explained the verse, "For many are the casualties she has brought down, and numerous are those she has slain." This verse literally refers to a harlot causing many casualties. The word "epilah" also means miscarriage in modern Hebrew, implying many miscarriages. This is interpreted as referring to a "half-baked" student who has not yet reached the level to issue Jewish legal rulings but thinks he has graduated and begins teaching. Such a student causes much damage, like a miscarriage, because the "baby" (the Torah he teaches) is not fully developed. Instead of helping, he destroys by making mistakes and teaching incorrect Torah. Conversely, the verse "and numerous are those she has slain" refers to a capable scholar who has graduated but "closes his eyes," failing to recognize his responsibility to teach. He keeps silent, thereby "killing" people by depriving them of knowledge of Jewish law. When asked if something is permitted or forbidden, he refuses to give an opinion, even though he knows the answer. Such a scholar is also dangerous.
The **Gemara** asks at what age a person should begin issuing Jewish legal rulings. It states that one should wait until 40 years of age. Until 40, if a person shies away from giving rulings, it is acceptable, as they are still learning. However, after 40, if they have studied sufficiently, they are expected to give rulings. An apparent contradiction arises from the fact that Rava issued rulings and only lived to 40. The **Gemara** reconciles this by explaining that Rava was an exception because he was equal in scholarship to the greatest rabbi in his town. In such a case, one may issue rulings before 40. Otherwise, everyone should wait until 40.
Rabbi Huna taught that even from the mundane conversations of Torah scholars, one can learn. Even when they are not discussing Torah directly, their language and manner of speech offer lessons. Torah scholars always use clean language. For example, one rabbi, when expressing that something was untrue, would say, "This is not true," rather than "Sheker" (falsehood), explaining that he preferred to use the opposite of a positive rather than a strong negative word. Thus, even from their common language, one can learn. This is derived from the verse, "And its leaf shall not wither," meaning that even from the "leaves" of the tree (the seemingly insignificant parts of a scholar's speech), one can learn. Nothing is wasted. Whatever a scholar does, he will succeed.
The **Tanakh** states, "You shall diligently keep the commandments... you shall do them." This implies that success will follow. "Whatever he does, he will succeed." If one guards the Torah and its commandments, honor and success will come. The verse, "Your Torah shall not depart from your mouth," promises a long life and success. Alexander the Great once announced, "Who wants life?" People thought he was selling some elixir. He then opened a book of **Tehilim** and showed them the verse, "Who is the man who desires life, who loves days to see good? Guard your tongue from evil and your lips from speaking deceit." Rabbi Yanai, upon hearing this, realized he had read this verse all his life but never understood its full meaning until this peddler explained it. The peddler clarified that while the verse certainly refers to eternal life in the World to Come, it also means a better life in this world. A person who guards their tongue from evil and slander lives a happier, more positive life, free from negativity and criticism. Rabbi Yanai confessed that he had always viewed the verse from the perspective of the World to Come, but the peddler opened his eyes to its meaning for life in this world.
However, one might then say, "I have guarded my tongue from evil, I have not spoken deceit; now I can go to sleep." But as stated earlier, it is not enough to desist from evil; one must also do good. "Depart from evil and do good." What is "doing good"? It is the observance of the Torah.