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Jews did not recite birkhat ha-Torah before engaging in Torah study. The commenta-
tors all struggle to explain what appears to be an unsatisfying explanation. Why should
such a relatively minor infraction have such massive consequences? The Ran cites
Rabbenu Yonah who suggests that not reciting birkhat ha-Torah prior to engaging in
Torah study is an indication that the brakhah is being treated with scorn and derision
(“התכרבב ןילזלזמ ויה”) because the Jews did not sufficiently appreciate the value of
Torah as something in which to engage “for God’s sake .(המשל)” Interestingly, both
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the Chatam Sofer and Bet Halevi explain this to mean that the Jews then did study
Torah, but only for practical reasons, to learn from it the details of halakhic obser-
vance, and not for its own sake. The Chatam Sofer anchors this distinction in his ob-
servation that the word used Rabbenu Yonah to explain the talmudic criticism of
those Jews is that they did not study Torah “le-shmah,” not that they did not study
“le-shem shamayim.” He notes that studying “le-shem shamayim” means doing so for
the sake of learning how to behave; “le-shmah” means for the sake of appreciating the
importance of toiling in Torah, itself. They did study “le-shem shamayim;” what was
missing was “li-shmah.” What, then, is the gift of Torah? It is the opportunity to study

Torah, per se, which, itself, is the source of reward (“skhar”) for the one who does so
and also provides satisfaction to God (“nachat ruach lifnei Hakadosh Barukh Hu”).
Torah is not a means to achieve something else; Torah is an end, in and of itself. Not
to appreciate this fundamental value of Torah will lead to “avdah ha-aretz.”
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The author of the Arba‘ah Turim cites this talmudic passage and, in his commentary,
the Bach (Bayit Chadash) offers a related insight. He stresses that what was missing
was the close direct relationship with God that is central to Torah study. God gave
Torah as a gift to the Jewish people, he writes, in order to insure that we feel con-
stantly connected to Him, to reflect “that, literally, the Divine Presence established
its abode within them (התריד תעבוק הניכשה התיה שממ םברקבו).” By not reciting

birkhat ha-Torah prior to studying, he maintains, the Jews who lived at the time of
the destruction of the Temple demonstrated that they did not appreciate this core
value of Torah study.
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9 Rabbenu Nisim, Nedarim 81a, s.v. davar zeh. For an interpretation of this passage, see Arukh le-Ner, Keritut
28b, s.v. al tikri banayikh ela bonayich.
10 Chidushei Chatam Sofer, Nedarim 81a, s.v. shelo barkhu ba-torah tekhilah; Bet Halevi al ha-Torah, Parshat
Mishpatim. See Bet Halevi al ha-Torah (Warsaw, 1888), 25b-26a.
11 Bayit Chadash on Tur, Orach Chaim #47, s.v. u-mah she-katav de-amar rav yehudah.