Chapter Previewהַקְדָּמָה
In this chapter, the Rambam takes us into the very heart of the greatness of Torah study, showing us how the crown of Torah stands supreme above all other crowns in Klal Yisrael. We will learn how the Torah is the inheritance of every single Yid, waiting for anyone who is willing to put in the effort to acquire it, and how a talmid chacham takes precedence in honor over even a Kohen Gadol who is an am ha'aretz.
The chapter also guides us in how to balance our learning with the performance of other mitzvos. The Rambam lays down the practical halachic guidelines for when we must interrupt our learning to perform a mitzvah and when we must remain engrossed in our holy study, based on whether the mitzvah can be performed by others.
All introductions, summaries, and contextual notes are the editor's commentary and are not part of the original text.אַלע הַקְדָּמוֹת, סִכּוּמִים, און הערות זענען דעם רעדאַקטאָר'ס באַמערקונגען און זענען נישט קיין טייל פונעם אָריגינעלן טעקסט.
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שְׁלֹשָׁה כְּתָרִים וּמַעֲלַת כֶּתֶר תּוֹרָהHalacha 1 · The Three Crowns and the Supreme Greatness of the Crown of Torah
בִּשְׁלשָׁהWith threeכְּתָרִיםcrownsנִכְתְּרוּwere crownedיִשְׂרָאֵל.Israelכֶּתֶרthe crown ofתּוֹרָהTorahוְכֶתֶרand the crown ofכְּהֻנָּהpriesthoodוְכֶתֶרand the crown ofמַלְכוּת.royaltyכֶּתֶרThe crown ofכְּהֻנָּהpriesthoodזָכָהmeritedבּוֹ·אַהֲרֹןAaronשֶׁנֶּאֱמַרas it is saidבמדברNumbersכה25יג13"וְהָיְתָהAnd it shall beלּוֹfor himוּלְזַרְעוֹand for his descendantsאַחֲרָיוafter himבְּרִיתa covenant ofכְּהֻנַּתpriesthoodעוֹלָם".eternalכֶּתֶרThe crown ofמַלְכוּתroyaltyזָכָהmeritedבּוֹ·דָּוִדDovidשֶׁנֶּאֱמַרas it is saidתהיליםPsalmsפט89לז37"זַרְעוֹHis seedלְעוֹלָםforeverיִהְיֶהshall beוְכִסְאוֹand his throneכַשֶּׁמֶשׁlike the sunנֶגְדִּי".before MeכֶּתֶרThe crown ofתּוֹרָהTorahהֲרֵיbehold it isמֻנָּחplacedוְעוֹמֵדand standingוּמוּכָןand readyלְכָלfor everyיִשְׂרָאֵל.Jewשֶׁנֶּאֱמַרas it is saidדבריםDeuteronomyלג33ד4"תּוֹרָהTorahצִוָּהcommandedלָנוּusמשֶׁהMosheמוֹרָשָׁהan inheritance ofקְהִלַּתthe congregation ofיַעֲקֹב".YaakovכָּלAnyמִיwhoשֶׁיִּרְצֶהdesiresיָבוֹאlet him comeוְיִטּל.and takeשֶׁמָּאLestתֹּאמַרyou sayשֶׁאוֹתָםthat thoseהַכְּתָרִיםcrownsגְּדוֹלִיםare greaterמִכֶּתֶרthan the crown ofתּוֹרָה.TorahהֲרֵיbeholdהוּאitאוֹמֵרsaysמשליProverbsח8טו15"בִּיBy meמְלָכִיםkingsיִמְלֹכוּreignוְרוֹזְנִיםand rulersיְחֹקְקוּdecreeצֶדֶק"justiceמשליProverbsח8טז16"בִּיBy meשָׂרִיםprincesיָשֹׂרוּ".ruleהָאBeholdלָמַדְתָּyou have learnedשֶׁכֶּתֶרthat the crown ofתּוֹרָהTorahגָּדוֹלis greaterמִשְּׁנֵיהֶם:than both of them
This halacha establishes that while priesthood and royalty are inherited lineages, the crown of Torah is open to every Jew and surpasses them both.
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קְדִימַת תַּלְמִיד חָכָם מַמְזֵר לְכֹהֵן גָּדוֹל עַם הָאָרֶץHalacha 2 · Precedence of a Torah Scholar Mamzer Over an Unlearned High Priest
אָמְרוּSaidחֲכָמִיםthe Sagesמַמְזֵרa mamzerתַּלְמִידwho is a discipleחָכָםof a Sageקוֹדֵםprecedesלְכֹהֵןa KohenגָּדוֹלGadolעַםwho is an unlearnedהָאָרֶץpersonשֶׁנֶּאֱמַרas it is saidמשליMishleiג3טו15"יְקָרָה"Preciousהִיאit isמִפְּנִינִים".more than pearls"מִכֹּהֵןmore than a KohenגָּדוֹלGadolשֶׁנִּכְנָסwho entersלִפְנַיinto the innermostוְלִפְנִים:sanctuary
This halacha establishes that Torah knowledge elevates a person's spiritual status and priority above even the highest hereditary priesthood.
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מַעֲלַת תַּלְמוּד תּוֹרָה כְּנֶגֶד כָּל הַמִּצְוֹתHalacha 3 · The Greatness of Torah Study as Equivalent to All Mitzvos
אֵיןThere is notלְךָto youמִצְוָהa mitzvahבְּכָלamong allהַמִּצְוֹתthe mitzvosכֻּלָּןall of themשֶׁהִיאthat itשְׁקוּלָהis equalכְּנֶגֶדagainstתַּלְמוּדthe study ofתּוֹרָהTorahאֶלָּאratherתַּלְמוּדthe study ofתּוֹרָהTorahכְּנֶגֶדis againstכָּלallהַמִּצְוֹתthe mitzvosכֻּלָּןall of themשֶׁהַתַּלְמוּדbecause the studyמֵבִיאbringsלִידֵיto the hands ofמַעֲשֶׂה.deedלְפִיכָךְthereforeהַתַּלְמוּדthe studyקוֹדֵםprecedesלְמַעֲשֵׂהto deedבְּכָלin everyמָקוֹם:place
Torah study is equivalent to all other mitzvos combined because study ultimately leads to proper action.
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קְדִימוּת תַּלְמוּד תּוֹרָה לַעֲשִׂיַּת מִצְוָהHalacha 4 · Priority of Torah Study Over the Performance of a Mitzvah
הָיָהThere wasלְפָנָיוbefore himעֲשִׂיַּתthe performance ofמִצְוָהa mitzvahוְתַלְמוּדand study ofתּוֹרָה.Torahאִםifאֶפְשָׁרit is possibleלַמִּצְוָהfor the mitzvahלְהֵעָשׂוֹתto be doneעַלbyיְדֵיthe hands ofאֲחֵרִיםothersלֹאhe shall notיַפְסִיקinterruptתַּלְמוּדוֹ.his studyוְאִםand ifלָאוnotיַעֲשֶׂהhe shall performהַמִּצְוָהthe mitzvahוְיַחֲזֹרand returnלְתַלְמוּדוֹ:to his study
Torah study is only interrupted for a mitzvah that cannot be performed by others.
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דִּין הַתַּלְמוּד תְּחִלָּה וְעֵסֶק הַתּוֹרָה שֶׁלֹּא לִשְׁמָהּHalacha 5 · The Priority of Torah Study in Judgment and Studying Not for Its Own Sake
תְּחִלַּתThe beginning ofדִּינוֹthe judgment ofשֶׁל·אָדָםa personאֵינוֹis notנִדּוֹןjudgedאֶלָּאexceptעַלonהַתַּלְמוּדthe studyוְאַחַרand afterכָּךְthatעַלonשְׁאָרthe rest ofמַעֲשָׂיו.his deedsלְפִיכָךְthereforeאָמְרוּsaidחֲכָמִיםthe Sagesלְעוֹלָםalwaysיַעֲסֹקshould occupy himselfאָדָםa personבַּתּוֹרָהin the Torahבֵּיןwhetherלִשְׁמָהּfor its sakeבֵּיןwhetherשֶׁלֹּאnotלִשְׁמָהּfor its sakeשֶׁמִּתּוֹךְfor from withinשֶׁלֹּאnotלִשְׁמָהּfor its sakeבָּאcomesלִשְׁמָהּ:for its sake
This halacha establishes that a person is judged first on their Torah study, and therefore one should study even with ulterior motives, as this eventually leads to studying for its own sake.
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הַדֶּרֶךְ הָרְאוּיָה לִקְנִיַּת כֶּתֶר תּוֹרָהHalacha 6 · The Proper Path to Acquire the Crown of Torah
מִיOneשֶׁנְּשָׂאוֹwhoseלִבּוֹheartלְקַיֵּםinspires himמִצְוָהmitzvahזוֹthisכָּרָאוּיproperlyוְלִהְיוֹתand to beמֻכְתָּרcrownedבְּכֶתֶרwith the crown ofתּוֹרָה.Torahלֹאnotיַסִּיחַshould divertדַּעְתּוֹhis mindלִדְבָרִיםto mattersאֲחֵרִים.otherוְלֹאand notיָשִׂיםshould he setעַלuponלִבּוֹhis heartשֶׁיִּקְנֶהthat he will acquireתּוֹרָהTorahעִםwithהָעשֶׁרwealthוְהַכָּבוֹדand honorכְּאַחַת.as oneמשנהMishnahאבותAvosו6ד4"כָּךְsuchהִיאisדַּרְכָּהּthe pathשֶׁלofתּוֹרָה.Torahפַּתbreadבַּמֶּלַחwith saltתֹּאכַלyou shall eatוּמַיִםand waterבַּמְּשׂוּרָהby measureתִּשְׁתֶּהyou shall drinkוְעַלand uponהָאָרֶץthe groundתִּישַׁןyou shall sleepוְחַיֵּיand a life ofצַעַרdeprivationתִּחְיֶהyou shall liveוּבַתּוֹרָהand in Torahאַתָּהyouעָמֵל".toilוְלֹאand notעָלֶיךָupon youהַדָּבָרthe matterלִגְמֹרto completeוְלֹאand notאַתָּהyouבֶּןa son ofחוֹרִיןfreedomלִבָּטֵלto desistמִמֶּנָּה.from itוְאִםand ifהִרְבֵּיתָyou have increasedתּוֹרָהTorahהִרְבֵּיתָyou have increasedשָׂכָר.rewardוְהַשָּׂכָרand the rewardלְפִיis according toהַצַּעַר:the pain
The Rambam outlines the single-minded devotion and simple lifestyle required to truly acquire Torah knowledge.
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קְבִיעוּת עִתִּים לַתּוֹרָה וְאִסּוּר דְּחִיָּתָהּHalacha 7 · Making Torah Study Fixed and the Prohibition of Delaying It
שֶׁמָּאPerhapsתֹּאמַרyou will sayעַדuntilשֶׁאֲקַבֵּץthat I gatherמָמוֹןmoneyאֶחֱזֹרI will returnוְאֶקְרָא.and I will studyעַדuntilשֶׁאֶקְנֶהthat I buyמַהwhatשֶּׁאֲנִיthat Iצָרִיךְneedוְאֶפָּנֶהand I will be freeמֵעֲסָקַיfrom my businessוְאֶחֱזֹרand I will returnוְאֶקְרָא.and I will studyאִםIfתַּעֲלֶהarisesמַחֲשָׁבָהthoughtזוֹthisעַלuponלִבְּךָyour heartאֵיןnotאַתָּהyouזוֹכֶהwill meritלְכִתְרָהּto the crownשֶׁלofתּוֹרָהTorahלְעוֹלָם.foreverאֶלָּאRatherעֲשֵׂהmakeתּוֹרָתְךָyour Torahקֶבַעfixedוּמְלַאכְתְּךָand your workעַרְאַיtemporaryמשנהMishnahאבותAvosבtwoדfourוְלֹאand do notתֹּאמַרsay"לִכְשֶׁאֶפָּנֶהwhen I am freeאֶשְׁנֶהI will studyשֶׁמָּאperhapsלֹאnotתִּפָּנֶה":you will be free
The Rambam warns against delaying Torah study for financial pursuits, emphasizing that one must make Torah primary and work secondary.
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הַתּוֹרָה אֵינָהּ מְצוּיָה בְּגַסֵּי הָרוּחַ וּבְסוֹחֲרִיםHalacha 8 · Torah is Not Found in the Proud or in Businessmen
כָּתוּבIt is writtenבַּתּוֹרָהin the TorahגמראGemaraעירוביןEruvinנה55אa"לֹאNotבַשָּׁמַיִםin the heavensהִיאis itוְלֹאand notמֵעֵבֶרacrossלַיָּםthe seaהִיא".is itלֹאNotבַשָּׁמַיִםin the heavensהִיאis itלֹאnotבְּגַסֵּיin the proudהָרוּחַof spiritהִיאis itמְצוּיָהfoundוְלֹאand notבִּמְהַלְּכֵיin those who travelמֵעֵבֶרacrossלַיָּםthe seaהִיא.is itלְפִיכָךְThereforeאָמְרוּsaidחֲכָמִיםthe SagesמשנהMishnahאבותAvosב2ה5"לֹאNotכָּלeveryהַמַּרְבֶּהone who increasesבִּסְחוֹרָהin businessמַחְכִּים".becomes wiseוְצִוּוּAnd commandedחֲכָמִיםthe SagesהֱוֵיBeמְמַעֵטminimizingבְּעֵסֶקin businessוַעֲסֹקand occupy yourselfבַּתּוֹרָה:with the Torah
The Rambam explains that Torah study requires humility and a minimization of business pursuits.
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הַתּוֹרָה נִמְשְׁלָה לַמַּיִם וְהַעֲנָוָה הַנִּדְרֶשֶׁת לְלִמּוּדָהּHalacha 9 · Torah is Compared to Water and the Humility Required to Acquire It
דִּבְרֵיThe words ofתּוֹרָהTorahנִמְשְׁלוּare comparedכַּמַּיִםto waterשֶׁנֶּאֱמַרas it is saidישעיהYeshayahuנה55א1"הוֹיHoכָּלeveryoneצָמֵאwho is thirstyלְכוּgoלַמַּיִם".to the waterלוֹמַרto sayלְךָto youמַהjust asמַּיִםwaterאֵינָםdoes notמִתְכַּנְּסִיןcollectבִּמְקוֹםin a place ofמִדְרוֹןa slopeאֶלָּאbutנִזְחָלִיןflowsמֵעָלָיוfrom upon itוּמִתְקַבְּצִיםand gathersבִּמְקוֹםin a place ofאַשְׁבּוֹרֶןa depressionכָּךְsoדִּבְרֵיthe words ofתּוֹרָהTorahאֵינָםare notנִמְצָאִיםfoundבְּגַסֵּיin the haughty ofהָרוּחַspiritוְלֹאand notבְּלֵבin the heart ofכָּלanyגְּבַהּhaughty ofלֵבheartאֶלָּאbutבְּדַכָּאin the humbleוּשְׁפַלand lowly ofרוּחַspiritשֶׁמִּתְאַבֵּקwho makes himself dustyבַּעֲפַרin the dust ofרַגְלֵיthe feet ofהַחֲכָמִיםthe Sagesוּמֵסִירand removesהַתַּאֲווֹתthe desiresוְתַעֲנוּגֵיand pleasures ofהַזְּמַןthe timeמִלִּבּוֹfrom his heartוְעוֹשֶׂהand doesמְלָאכָהmelachaבְּכָלin everyיוֹםdayמְעַטa littleכְּדֵיsufficient forחַיָּיוhis sustenanceאִםifלֹאnotהָיָהthere wasלוֹto himמַהwhatיֹּאכַלhe will eatוּשְׁאָרand the rest ofיוֹמוֹhis dayוְלֵילוֹand his nightעוֹסֵקhe occupies himselfבַּתּוֹרָה:with the Torah
The Rambam explains that Torah only remains with those who are humble and limit their worldly pursuits to the bare minimum needed for survival.
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הָאִסּוּר לֵהָנוֹת מִדִּבְרֵי תוֹרָה וְהַחִיּוּב לַעֲסֹק בִּמְלָאכָהHalacha 10 · The Prohibition of Benefiting from Torah and the Obligation to Work
כָּלAnyoneהַמֵּשִׂיםwho placesעַלuponלִבּוֹhis heartשֶׁיַּעֲסֹקthat he will engageבַּתּוֹרָהin Torahוְלֹאand notיַעֲשֶׂהdoמְלָאכָהworkוְיִתְפַּרְנֵסand will be sustainedמִןfromהַצְּדָקָהcharityהֲרֵיbeholdזֶהthis oneחִלֵּלdesecratesאֶת—הַשֵּׁםthe Nameוּבִזָּהand dishonorsאֶת—הַתּוֹרָהthe Torahוְכִבָּהand extinguishesמֵאוֹרfrom the light ofהַדָּתthe faithוְגָרַםand causesרָעָהevilלְעַצְמוֹto himselfוְנָטַלand removesחַיָּיוhis lifeמִןfromהָעוֹלָםthe worldהַבָּא.to comeלְפִיbecauseשֶׁאָסוּרit is forbiddenלֵהָנוֹתto benefitמִדִּבְרֵיfrom words ofתּוֹרָהTorahבָּעוֹלָםin the worldהַזֶּה.thisאָמְרוּThey saidחֲכָמִיםthe SagesמשנהMishnahאבותAvosד4ה5"כָּלAnyoneהַנֶּהֱנֶהwho benefitsמִדִּבְרֵיfrom words ofתּוֹרָהTorahנָטַלremovesחַיָּיוhis lifeמִןfromהָעוֹלָם".the worldוְעוֹדAnd furtherצִוּוּthey commandedוְאָמְרוּand saidמשנהMishnahאבותAvosד4ה5"אַלDo notתַּעֲשֵׂםmake themעֲטָרָהa crownלְהִתְגַּדֵּלto magnify oneselfבָּהֶןwith themוְלֹאnorקַרְדֹּםan axeלַחְפֹּרto chopבָּהֶן".with themוְעוֹדAnd furtherצִוּוּthey commandedוְאָמְרוּand saidמשנהMishnahאבותAvosא1י10"אֱהֹבLoveאֶת—הַמְּלָאכָהthe workוּשְׂנָאand hateאֶת—הָרַבָּנוּת",the RabbinateמשנהMishnahאבותAvosב2ב2"וְכָלAnd allתּוֹרָהTorahשֶׁאֵיןthat is notעִמָּהּwith itמְלָאכָהworkסוֹפָהּits endבְּטֵלָהis nullifiedוְגוֹרֶרֶתand dragsעָוֹן".sinוְסוֹףAnd the end ofאָדָםmanזֶהthisשֶׁיְּהֵאis that he willמְלַסְטֵםrobאֶת—הַבְּרִיּוֹת:the people
The Rambam strongly decries using Torah knowledge for financial gain or relying on charity instead of working for a livelihood.
הל׳ יא
הַמַּעֲלָה הַגְּדוֹלָה שֶׁל הַמִּתְפַּרְנֵס מִיגִיעַ כַּפָּיוHalacha 11 · The Great Virtue of Earning a Livelihood from One's Own Toil
מַעֲלָהA virtueגְּדוֹלָהgreatהִיאitלְמִיis for oneשֶׁהוּאwhoמִתְפַּרְנֵסsustains himselfמִמַּעֲשֵׂהfrom the work ofיָדָיו.his handsוּמִדַּתand the trait ofחֲסִידִיםpious ones ofהָרִאשׁוֹנִיםthe early generationsהִיא.it isוּבָזֶהand through thisזוֹכֶהhe meritsלְכָלallכָּבוֹדhonorוְטוֹבָהand goodnessשֶׁבָּעוֹלָםthat is in the worldהַזֶּהthisוְלָעוֹלָםand for the worldהַבָּאto comeשֶׁנֶּאֱמַרas it is saidתהיליםTehillimקכח128ב2"יְגִיעַThe toil ofכַּפֶּיךָyour handsכִּיwhenתֹאכֵלyou eatאַשְׁרֶיךָpraiseworthy are youוְטוֹבand it is goodלָךְ"for youמשנהMishnahאבותAvosו6ד4"אַשְׁרֶיךָPraiseworthy are youבָּעוֹלָםin the worldהַזֶּהthisוְטוֹבand it is goodלָךְfor youלָעוֹלָםin the worldהַבָּא"to comeשֶׁכֻּלּוֹwhich is entirelyטוֹב:good
The Rambam extols the virtue of self-reliance and earning a livelihood through honest labor, as practiced by the early pious Sages.
הל׳ יב
עָמָל וּמְסִירוּת נֶפֶשׁ בְּתַלְמוּד תּוֹרָהHalacha 12 · Toil, Self-Sacrifice, and Vocalization in the Study of Torah
אֵיןnotדִּבְרֵיwords ofתּוֹרָהTorahמִתְקַיְּמִיןare establishedבְּמִיin oneשֶׁמַּרְפֶּהwho slackensעַצְמוֹhimselfעֲלֵיהֶן.upon themוְלֹאand notבְּאֵלּוּin thoseשֶׁלּוֹמְדִיןwho studyמִתּוֹךְfromעִדּוּןpleasureוּמִתּוֹךְand fromאֲכִילָהeatingוּשְׁתִיָּה.and drinkingאֶלָּאbutבְּמִיin oneשֶׁמֵּמִיתwho killsעַצְמוֹhimselfעֲלֵיהֶןupon themוּמְצַעֵרand afflictsגּוּפוֹhis bodyתָּמִידconstantlyוְלֹאand notיִתֵּןwill giveשֵׁנָהsleepלְעֵינָיוto his eyesוּלְעַפְעַפָּיוand to his eyelidsתְּנוּמָה.slumberאָמְרוּsaidחֲכָמִיםthe Sagesדֶּרֶךְby way ofרֶמֶזallusionבמדברBamidbarיט19יד14"זֹאת"this isהַתּוֹרָהthe Torahאָדָםa manכִּיwhenיָמוּתhe diesבְּאֹהֶל"in a tent"אֵיןnotהַתּוֹרָהthe Torahמִתְקַיֶּמֶתis establishedאֶלָּאexceptבְּמִיin oneשֶׁמֵּמִיתwho killsעַצְמוֹhimselfבְּאָהֳלֵיin the tents ofהַחֲכָמִים.the Sagesוְכֵןand soאָמַרsaidשְׁלֹמֹהShlomoבְּחָכְמָתוֹin his wisdomמשליMishleiכד24י10"הִתְרַפִּיתָ"you slackenedבְּיוֹםin a day ofצָרָהdistressצַרnarrow isכֹּחֶכָה".your strength"וְעוֹדand furtherאָמַרsaidקהלתKohelesב2ט9"אַף"evenחָכְמָתִיmy wisdomעָמְדָהstoodלִּי"for me"חָכְמָהwisdomשֶׁלָּמַדְתִּיthat I learnedבְּאַףin angerהִיאitעָמְדָהstoodלִי.for meאָמְרוּsaidחֲכָמִיםthe Sagesבְּרִיתa covenantכְּרוּתָהis madeשֶׁכָּלthat anyoneהַיָּגֵעַwho weariesבְּתוֹרָתוֹin his Torahבְּבֵיתin the house ofהַמִּדְרָשׁstudyלֹאnotבִּמְהֵרָהquicklyהוּאheמְשַׁכֵּחַ.forgetsוְכָלand anyoneהַיָּגֵעַwho weariesבְּתַלְמוּדוֹin his studyבְּצִנְעָהin privateמַחְכִּיםbecomes wiseשֶׁנֶּאֱמַרas it is saidמשליMishleiיא11ב2"וְאֶת"and withצְנוּעִיםthe modestחָכְמָה".is wisdom"וְכָלand anyoneהַמַּשְׁמִיעַwho makes heardקוֹלוֹhis voiceבִּשְׁעַתat the time ofתַּלְמוּדוֹhis studyתַּלְמוּדוֹhis studyמִתְקַיֵּםis establishedבְּיָדוֹ.in his handאֲבָלbutהַקּוֹרֵאone who readsבְּלַחַשׁin a whisperבִּמְהֵרָהquicklyהוּאheשׁוֹכֵחַ:forgets
This halacha outlines the physical dedication, humility, and vocal study required to permanently acquire and retain Torah knowledge.
הל׳ יג
חֲשִׁיבוּת לִמּוּד תּוֹרָה בַּלַּיְלָה וְהָעֹנֶשׁ עַל בִּטּוּלָהּHalacha 13 · The Supreme Importance of Nighttime Torah Study and the Severity of Neglecting It
אַףEvenעַל·פִּיthoughשֶׁמִּצְוָהthat it is a mitzvahלִלְמֹדto studyבַּיּוֹםby dayוּבַלַּיְלָהand by nightאֵיןnotאָדָםa personלָמֵדacquiresרֹבmost ofחָכְמָתוֹhis wisdomאֶלָּאexceptבַּלַּיְלָה.at nightלְפִיכָךְthereforeמִיwhoeverשֶׁרָצָהdesiresלִזְכּוֹתto meritבְּכֶתֶרthe crown ofהַתּוֹרָהthe Torahיִזָּהֵרshould be carefulבְּכָלwith allלֵילוֹתָיוhis nightsוְלֹאand notיְאַבֵּדloseאֲפִלּוּevenאֶחָדoneמֵהֶןof themבְּשֵׁנָהto sleepוַאֲכִילָהand eatingוּשְׁתִיָּהand drinkingוְשִׂיחָהand conversationוְכַיּוֹצֵאand the likeבָּהֶןwith themאֶלָּאexceptבְּתַלְמוּדin study ofתּוֹרָהTorahוְדִבְרֵיand words ofחָכְמָה.wisdomאָמְרוּsaidחֲכָמִיםthe Sagesאֵיןthere is noרִנָּהsongשֶׁלofתּוֹרָהTorahאֶלָּאexceptבַּלַּיְלָהat nightשֶׁנֶּאֱמַרas it is saidאיכהEichahב2יט19"קוּמִיAriseרֹנִּיsing outבַלַּיְלָה".at nightוְכָלand anyoneהָעוֹסֵקwho occupies himselfבַּתּוֹרָהwith Torahבַּלַּיְלָהat nightחוּטa strandשֶׁלofחֶסֶדfavorנִמְשָׁךְis extendedעָלָיוover himבַּיּוֹםby dayשֶׁנֶּאֱמַרas it is saidתהיליםTehillimמב42ט9"יוֹמָםBy dayיְצַוֶּהHe ordainsה'HashemחַסְדּוֹHis kindnessוּבַלַּיְלָהand at nightשִׁירֹהHis songעִמִּיis with meתְּפִלָּהa prayerלְאֵלto the God ofחַיָּי".my lifeוְכָלand anyבַּיִתhouseשֶׁאֵיןin which is notנִשְׁמָעִיםheardבּוֹin itדִּבְרֵיwords ofתּוֹרָהTorahבַּלַּיְלָהat nightאֵשׁfireאוֹכַלְתּוֹconsumes itשֶׁנֶּאֱמַרas it is saidאיובIyovכ20כו26"כָּלAllחשֶׁךְdarknessטָמוּןis hiddenלִצְפּוּנָיוfor his treasuresתְּאָכְלֵהוּshall consume himאֵשׁa fireלֹאnotנֻפָּח".blownבמדברBamidbarטו15לא31"כִּיBecauseדְבַרthe word ofה'Hashemבָּזָה"he has despisedזֶהthisשֶׁלֹּאwho does notהִשְׁגִּיחַpay attentionעַלtoדִּבְרֵיwords ofתּוֹרָהTorahכָּלatעִקָּר.allוְכֵןand likewiseכָּלanyoneשֶׁאֶפְשָׁרfor whom it is possibleלוֹfor himלַעֲסֹקto occupy himselfבַּתּוֹרָהwith Torahוְאֵינוֹand he does notעוֹסֵקoccupy himselfאוֹorשֶׁקָּרָאwho readוְשָׁנָהand studiedוּפֵרַשׁand turned awayלְהַבְלֵיto the vanities ofעוֹלָםthe worldוְהֵנִיחַand leftתַּלְמוּדוֹhis studyוּזְנָחוֹand abandoned itהֲרֵיbeholdזֶהthis oneבִּכְלַלis in the category ofבּוֹזֶהone who despisesדְּבַרthe word ofה'.Hashemאָמְרוּsaidחֲכָמִיםthe Sagesכָּלwhoeverהַמְבַטֵּלneglectsאֶת—הַתּוֹרָהthe Torahמֵעשֶׁרfrom wealthסוֹפוֹhis endלְבַטְּלָהּis to neglect itמֵעֹנִיfrom povertyוְכָלand whoeverהַמְקַיֵּםmaintainsאֶת—הַתּוֹרָהthe Torahמֵעֹנִיfrom povertyסוֹפוֹhis endלְקַיְּמָהּis to maintain itמֵעשֶׁר.from wealthוְעִנְיָןand this matterזֶהthisמְפֹרָשׁexplicitהוּאitבַּתּוֹרָה,in the TorahהֲרֵיbeholdהוּאitאוֹמֵרsaysדבריםDevarimכח28מז47"תַּחַתBecauseאֲשֶׁרthatלֹאnotעָבַדְתָּyou servedאֶת—ה'Hashemאֱלֹהֶיךָyour Godבְּשִׂמְחָהwith joyוּבְטוּבand with goodness ofלֵבָבheartמֵרֹבfrom an abundance ofכּל"everythingדבריםDevarimכח28מח48"וְעָבַדְתָּAnd you shall serveאֶת—אֹיְבֶיךָ".your enemiesוְאוֹמֵרand it saysדבריםDevarimח8ב2"לְמַעַןIn orderעַנֹּתְךָ"to afflict youדבריםDevarimח8טז16"לְהֵיטִבְךָTo do you goodבְּאַחֲרִיתֶךָ":in your end
The Rambam explains that a person acquires the majority of their wisdom through nighttime study, and warns against neglecting Torah study when one has the opportunity to learn.
Chapter Summaryסִכּוּם
The Rambam begins by explaining that while the crowns of priesthood and royalty were given to Aaron and Dovid respectively, the crown of Torah is set aside for every Jew to acquire through diligent effort. Because the Torah is more precious than anything else, the study of Torah is equated to all the other mitzvos combined, as study ultimately leads to proper deed. Practically, if a Yid is learning and is confronted with a mitzvah that can be performed by someone else, he should not interrupt his learning; however, if there is no one else available to perform the mitzvah, he must interrupt his study to fulfill Hashem's will.
לְמַעֲשֶׂהWhat To Take Home
My dear talmid, look at the beautiful words of the Rambam. The crown of priesthood was given to Aaron and his children; the crown of royalty was given to Dovid HaMelech and his descendants. But the crown of Torah? It is not a closed dynasty. It is sitting in the corner, waiting, ready for any single Yid who wants to come and take it. It does not matter where you come from or what your background is. The Rambam tells us that even a mamzer who is a talmid chacham takes precedence over an ignorant Kohen Gadol who enters the Holy of Holies. The crown of Torah is yours for the taking, but it requires you to step forward and claim it.
How do we claim it? The Rambam gives us the secret: "Make your Torah fixed and your work temporary." The yetzer hara loves to whisper, "Just wait until I finish this business deal, or until I get my finances in order, then I will sit down and learn properly." Do not fall into this trap! If you wait until you are free, you may never be free. The Torah is compared to water, which only flows down to the lowest place. It does not stay with the haughty or those who seek luxury and ease. It rests with the humble, with those who are willing to squeeze themselves, to minimize their worldly involvements, and to put their learning first.
True acquisition of Torah comes when a person is willing to exert himself, especially in the quiet hours of the night when the world is asleep. The Sages tell us that the sweet song of Torah is heard most clearly at night. When you make sacrifices for your learning, even small ones, that Torah becomes a part of your very essence. It is not about angelic perfection; it is about a real, working Yid choosing to carve out holy time from the physical demands of this world.
Today, do not say "when I have time, I will learn." Instead, set a fixed, unbreakable time for your learning today, even if it is just fifteen minutes, and treat it as the most important appointment on your calendar, letting nothing else push it aside.