8331 —סיום מסכת קידושין, לימוד התורה, והבדלים בין דורות

B"H, Erev Shabbat Kodesh 15 Shevat, 5722.

Brooklyn, NY.

Haraha"g vavac"h iy"a nu"n rav pe'alim ba'al middot etc. Levi Bilitzki

Shalom u'Vrachah!

I acknowledge receipt of your letter with the invitation and notice regarding the public Talmud Torah in Tractate Kiddushin and the siyum celebration on Motzaei Shabbat, the eve of Sunday during Parshat Matan Torah. The timing is most appropriate since the end of the tractate—Tanya: Rabbi Nehorai says etc.—speaks about the greatness of Torah, not only regarding the World to Come and its matters but also concerning this world and its affairs. In fact, it emphasizes how Torah is better than any profession in terms of reward in this world.

It is noteworthy that at this conclusion we seemingly find an exception to the well-known rule that a baraita adds to what is in the Mishnah by explaining and detailing further. Since decrees increased and hearts diminished etc., the brevity of words in the Mishnah—which is "short but includes many matters"—is insufficient due to the decline of generations. Yet in Rabbi Nehorai's baraita it is reversed: The Mishnah's words are more detailed, mentioning illness, old age, and suffering—not just old age as in the baraita. Also, in the Mishnah we find a reason for Torah's importance—that its reward is both in this world and the next—while this reason is omitted from the baraita. Incidentally: The citation (in the margin) for this baraita as "Masechet Sofrim chapter 16" actually refers to what appears in the Mishnah; for in Masechet Sofrim (and also Tosefta chapter 5), it follows the wording of the Mishnah. This can be understood briefly with a preface that both Mishnah and baraita here refer to teaching one's son.

As it says: "Educate a child according to his way," so "the teacher must encourage him to study with things he loves at his young age and tell him 'read' etc., not for reading itself since he does not yet know its value." A child at educational age (and women or general unlearned people) are not yet capable of learning Torah lishmah—to serve like servants who serve their master not for reward—until their understanding increases greatly. Even among children there are differences: In Mishnah times—the early ones were like angels—even a child desired reward in Olam HaBa (the World to Come), so he could be drawn to Torah study through that as well; but in later generations—we are like donkeys—a child does not yearn for Olam HaBa, so reward for Olam HaBa is not mentioned in the baraita.

Similarly regarding differences between reward for professions versus Torah study in this world: In recent generations when everyone follows his own path and self-love covers all faults—one does not fear illness or suffering because there is no suffering without sin and he believes he will not stumble; regarding illness—he trusts himself "to conduct himself according to our teachings (and then) I guarantee he will never become ill his whole life." But earlier generations—the generation of the Mishnah—even feared illness and suffering based on "Do not trust yourself until your dying day." Regarding illness—they did not trust themselves lest they err through bad habits and fall ill; therefore only in the Mishnah are illness and suffering mentioned.

* * *

On this topic and its explanation—it can be connected, as per Jewish custom, also from end to beginning of the tractate: "A woman is acquired... by money, document or intimacy." Torah study—which must be as if given today at Sinai (the day of Matan Torah)—is likened to marriage: The woman (clarified—as Tosafot notes—is Knesset Yisrael) is acquired by her husband (this refers to G‑d). As our sages say: "On his wedding day—that is Matan Torah." There are three ways—as above regarding how a teacher encourages learning: By money—material reward; by document—which has no monetary value but he writes 'you are betrothed,' sanctifying her exclusively though there isn't full union—spiritual reward but not complete unity because "he does it only for reward"; by intimacy—and as written "and cleave to his wife—they become one flesh," representing complete learning—not for reward at all—then Israel (through) Torah and G‑d are entirely one.

With honor and blessing according to our sages above—that just as at Matan Torah on his wedding day so too now whenever one learns Torah; our sages say that when occupied with it one prays but when not occupied one does not—it clarifies that acquisition through betrothal (erusin) does not renew daily unlike marriage (nisuin). This cannot be expanded here.

Summary

The Rebbe explores how motivations for learning Torah have shifted across generations—from seeking spiritual rewards to more practical incentives—and draws a parallel between marriage laws at both ends of Tractate Kiddushin and our relationship with G‑d through Torah study.