The mitzvah of studying Torah, asides from letting us acquire the knowledge necessary for the proper fulfillment of other commandments, also is a mitzvah in its own right. Although it is impossible to fully comprehend why Hashem commanded us to study Torah, it is fair to ask, “Towards what should we be striving when learning Torah?”
Rabbi Yehudah Levy1 cites five distinct goals in Torah study: (1) fulfilling the commandment of Torah study; (2) drawing oneself closer to the practice of mitzvos; (3) refining one’s character traits and thus coming closer to G-d (dveikus); (4) studying for the Torah itself; (5) teaching others Torah.
All mitzvos require proper kavanah (intent) in order to be fulfilled correctly.2 Like any other mitzvah, the primary kavanah a person should have when studying Torah is that he or she was commanded to do so. However, as opposed to most mitzvos, there are still more intentions to keep in mind when it comes to Torah study.
In advising his students about Torah study, the Shelah3 recommends that “when a person opens a book of Torah, he should say, ‘Behold, I hope that my studying leads to action, the development of upright character traits, and the knowledge of Torah.’” This simple suggestion touches upon the following three goals of Torah study: knowing how to act, developing upright character traits, and gaining Torah knowledge.
This first goal of the Shelah, knowing how to act, is emphasized explicitly by the words of Rabbeinu Bachya. He writes4 that that “the ultimate purpose of amassing knowledge and toiling in the Torah is not to merely learn a lot; the purpose of learning Torah is so that it should lead to practice… for the sole aim of learning is that he should draw closer to practice.” At the most basic level, one’s studies should have a clearly defined goal: to bring one closer to the fulfillment of other mitzvos.
The importance of the Shelah’s second idea, striving to refine one’s character traits, is attained in a more abstract way. We are commanded to emulate Hashem: “Just as He is ‘merciful’, we too should be ‘merciful’.”5 How does one emulate Hashem? Rabbi Chaim of Volozhin explains6 that, “a person should intend with all his might to attach himself to the word of Hashem, i.e. the halacha. By doing this he is actually growing close to Hashem.” By understanding the revealed will of the creator, one is able to emulate His ways and perfect his character traits. This is also called dveikus, closeness to Hashem.
The third goal of the Shelah, learning for Torah knowledge, is similar to an idea made famous by Rabbi Chaim of Volozhin.7 He posits that one should learn for the knowledge of the Torah itself. Although he does not – and cannot – reject studying in order to practice, he emphasizes that all parts of Torah should be studied, even those that are not useful for our daily mitzvah observance, simply because they are called “Torah.” In other words, it is incumbent upon each of us to make sure that no word of Torah is neglected.
There is yet one more kavanah to keep in mind while studying Torah: transmitting the Torah we learn to others. The Gemara (Kiddushin 29b) derives the commandment of Torah study from a verse regarding teaching, “ve-li-madtem” – [and you shall teach them] (Devarim 11:19). Furthermore, it is only after describing one’s responsibility to teach others that Rambam describes one’s personal responsibility of Torah study, and it is presented as a requirement to “teach” oneself. In fact, the words “Torah study” literally translate to “the teaching of the Torah”. Clearly, an essential goal of Torah study is the teaching that it engenders.
In sum, there are many aims to have in mind when studying Torah. Although the five goals cited above might not be an exhaustive list, they constitute a starting point for fulfilling this mitzvah in the proper fashion. 1 In his book, Shaarei Talmud Torah.
2 Shulchan Aruch – O.C., 60:4
3 Shavuos, pg. 32
4 Commentary to Avos 1:17
5 Rambam, Hilchos Deiyos, 1:6
6 Nefesh Hachaim 4:6
7 Nefesh Hachaim 4:3