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Tzurba M’Rabanan
148 · Shiur 4 · The Laws of Talmud Torah (Torah Study) I
But according to what was explained earlier, one can explain עדיל ידכ אוה דומלל ךירצש המ רקיע קר
that they thought that Torah study was not an independent ,היישעה אוה רקיעהו ,תושעל המו ךאיה
mitzva; rather the primary reason to learn is to know how
and what to do, but the primary element is the performance,
ןי רבמ – ו ימ ןוג – וווצמ רמג ותיישעמ
and we say in Menachot (42) that any mitzva whose performance
– וווצמ רמג ותיישע ןיאש וווצמ ו ,וי ע

is the conclusion of the mitzva, such as mila, we recite a beracha
םתעד יפל יכה םושמו .וי ע ןי רבמ ןיא
on it, while any mitzva whose performance is not the conclu-
וניאד ןוויכ ,הרותה תוכרב ןיכרבמ ויה אל
sion of the mitzva, we do not recite a beracha on it. And for this
…הווצמ רמג
reason, in their opinion, they didn’t recite the beracha of
Birkot HaTorah, since it is not the conclusion of the mitzva…
According to the Beit HaLevi, the Gemara means that the people did not recite Birkot HaTorah since they
misunderstood and underestimated the full purpose and importance of Torah study: It is not simply
about learning in order to fulfill the mitzvot, for which one would not recite the beracha immediately,
but also about learning for its own sake.
11
Tzurba M’Rabanan
148 · Shiur 4 · The Laws of Talmud Torah (Torah Study) I וווצמ מ ,)במ ףמ( תוחנמב ןנירמא אוו
But according to what was explained earlier, one can explain עדיל ידכ אוה דומלל ךירצש המ רקיע קר
that they thought that Torah study was not an independent ,היישעה אוה רקיעהו ,תושעל המו ךאיה
mitzva; rather the primary reason to learn is to know how וווצמ מ ,)במ ףמ( תוחנמב ןנירמא אוו
and what to do, but the primary element is the performance, ןי רבמ – ו ימ ןוג – וווצמ רמג ותיישעמ
and we say in Menachot (42) that any mitzva whose performance – וווצמ רמג ותיישע ןיאש וווצמ ו ,וי ע

is the conclusion of the mitzva, such as mila, we recite a beracha םתעד יפל יכה םושמו .וי ע ןי רבמ ןיא
on it, while any mitzva whose performance is not the conclu-
sion of the mitzva, we do not recite a beracha on it. And for this וניאד ןוויכ ,הרותה תוכרב ןיכרבמ ויה אל
reason, in their opinion, they didn’t recite the beracha of …הווצמ רמג
Birkot HaTorah, since it is not the conclusion of the mitzva…
According to the Beit HaLevi, the Gemara means that the people did not recite Birkot HaTorah since they
misunderstood and underestimated the full purpose and importance of Torah study: It is not simply
about learning in order to fulfill the mitzvot, for which one would not recite the beracha immediately,
but also about learning for its own sake. 11
11. It should be noted that other commentaries suggest other approaches to this passage. The Ran explains that the Torah was not
important in their eyes, and they studied it for reasons other than the right ones. The notion of reciting the Birkot HaTorah rep-
resents attaching the proper importance to Torah study, and not simply treating it like another subject or a source of information.

11. It should be noted that other commentaries suggest other approaches to this passage. The Ran explains that the Torah was not
important in their eyes, and they studied it for reasons other than the right ones. The notion of reciting the Birkot HaTorah rep-
resents attaching the proper importance to Torah study, and not simply treating it like another subject or a source of information.

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