View source for Torah study

{{short description|Studying the Torah, Talmud or other rabbinic literature}}
[[File:Carl Schleicher Eine Streitfrage aus dem Talmud.jpg|thumb|Rabbis debating the Talmud, 1870]]
[[File:Frankfort, Theologisch debat.jpg|right|thumb|A historic painting of Jews studying Torah]]
'''Torah study''' is the study of the [[Torah]], [[Hebrew Bible]], [[Talmud]], [[responsa]], [[rabbinic literature]], and similar works, all of which are [[Judaism]]'s [[Sifrei kodesh|religious texts]]. According to [[Rabbinic Judaism]], the study is done for the purpose of the ''[[mitzvah]]'' ("commandment") of Torah study itself.

This practice is present to an extent in all religious branches of Judaism, and is considered of paramount importance among religious [[Jews]]. Torah study has evolved over the generations, as lifestyles changed and also as new texts were written.

==Traditional view==
[[File:Visits the Mir Yeshiva, Bedomaich Chayi and Dor Yeshorim No.104 (6673330489).jpg|thumb|Students in the [[Mir Yeshiva (Jerusalem)|Mir Yeshiva, Jerusalem]], studying Talmud as a [[chavrusa]]]]
[[File:RoyLindmanRabbinicalSchoolJerusalem.jpg|right|thumb|A Torah class in Jerusalem]]
In [[rabbinic literature]], a heavy emphasis is placed on [[Torah]] study<ref>{{Cite web|url=https://planning.lacity.org/odocument/cb3a43ec-8138-4517-95e1-3a1cf0947309/LosAngelesJewishHistoryContext.pdf|title=Los Angeles Citywide Historic Context Statement: Context: Jewish History (pg. 36)|date=December 2016|website=planning.lacity.org|access-date=February 24, 2020}}</ref> for [[Jews|Jewish]] males, with women being exempt.<ref>Kiddushin 29b</ref> This literature teaches an eagerness for such study and a thirst for knowledge that expands beyond the text of the [[Tanakh]] to the entire [[Oral Torah]].<ref>{{Cite web | url=http://blogs.timesofisrael.com/the-rabbi-and-the-kibbutznik/ | title=The rabbi and the kibbutznik}}</ref> Some examples of traditional religious teachings:

* The study of Torah is "equal to all" of the ''[[Mitzvah|mitzvot]]'' of [[Honour thy father and thy mother|honouring one's parents]], performing deeds of [[Chesed|lovingkindness]], and [[Judaism and peace#In the Torah|bringing peace between people]].<ref>Babylonian Talmud, {{cite web
   |url=https://www.sefaria.org/Shabbat.127a?lang=bi
   |title=Shabbat 127a}} This paragraph was incorporated in the daily prayer service.</ref>
* In one sense, Torah study is greater than the honor of father and mother since it is one of the only commandments for which a person is allowed to move far away from his parents without their permission.<ref>[https://www.sefaria.org/Megillah.16b.20?lang=bi&with=Halakhah&lang2=en Babylonian Talmud, Megilah 16b]</ref>
* Some Talmudic [[rabbi]]s consider Torah study as being greater than [[Pikuach nefesh|the rescue of human life]], but Jewish law does not codify this opinion<ref>[https://www.sefaria.org/Megillah.16b.18?lang=bi&with=Halakhah&lang2=en Babylonian Talmud, Megilah 16b]</ref> because saving a life overrides all other commandments except murder, incest, and idolatry.<ref>[https://www.sefaria.org/Sanhedrin.74a.12?lang=bi&with=Shulchan%20Arukh,%20Yoreh%20De'ah&lang2=en Babylonian Talmud, Sanhedrin 74a]</ref>
* According to [[Rabbi Meir]], when one studies ''Torah Lishma'' (Torah for its own sake - תורה לשמה <ref>See discussion by [[Rambam]]: [[Mishneh_Torah#Contents|''Hilchot Teshuva'']] [https://www.chabad.org/library/article_cdo/aid/911914/jewish/Teshuvah-Chapter-Ten.htm#v5 10:5] and [[Mishnah#List_of_commentaries|commentary]] [https://www.sefaria.org/Rambam_on_Mishnah_Makkot.3.16.1?lang=he&with=Mishnah&lang2=he  on ''Makkot'' 3:16]</ref>) the creation of the entire world is worthwhile for him alone, and he brings joy to God.<ref>[http://www.chabad.org/library/article_cdo/aid/2122/jewish/Chapter-Six.htm Mishnah, Pirkei Avot 6:1]</ref>
* As the child must satisfy its hunger day by day, so must the grown man busy himself with the Torah each hour.<ref>Talmud Yerushalmi, Berakhot ch. 9</ref>
* Torah study is of more value than the offering of the [[Korban|daily sacrifice]].<ref>Babylonian Talmud, Eruvin 63b</ref>
* A single day devoted to the Torah outweighs 1,000 ''korbanot'' (sacrifices).<ref>Babylonian Talmud, Shabbat 30a, comp. Menachot 100a</ref>
* The fable of the Fish and the Fox, in which the latter seeks to entice the former to dry land, declares that [the People of] Israel can live only in the Law as fish can live only in the ocean.<ref>[http://www.sacred-texts.com/jud/tgm/tgm20.htm Babylonian Talmud, Berakhot 61b]</ref>
* Whoever learns Torah at night is granted grace during the day, and whoever neglects it will be fed burning coals in the [[Jewish eschatology|World to Come]].<ref name="3b">Babylonian Talmud, [[Avodah Zarah (tractate)|Avodah Zarah]], 3b</ref>
* God weeps over one who might have occupied himself with Torah study but neglected to do so.<ref>Babylonian Talmud, Hagigah 5b</ref>
* The study must be unselfish: one should study the Torah with self-denial, even at the sacrifice of one's life; and in the very hour before death one should devote himself to this duty.<ref>Babylonian Talmud, Shabbat 83b</ref>
* All, even [[Tzaraath|lepers]] and the [[Tumah and taharah|ritually unclean]], are required to study the Torah.<ref>Babylonian Talmud, Berakhot 22a</ref>
* It is the duty of everyone to read the entire [[weekly portion]] twice (the law of ''[[shnayim mikra ve-echad targum]]'').<ref>Babylonian Talmud, Berakhot 8a</ref>
* According to R. Yehudah, God Himself studies the Torah for the first three hours of every day.<ref name="3b"/>
* According to Rabbi Meir, a [[gentile]] who studies the Torah (for the limited purpose of finding out about the [[Seven Laws of Noah]]) is as great as the [[High Priest of Israel|High Priest]].<ref>Babylonian Talmud, Avodah Zarah 3a</ref> An even stronger statement is found in the Mishnah where it discusses the social hierarchy of ancient Israel. The High Priest was close to the top of the social pyramid, and a man born from an illicit sexual relationship was near the bottom. However, 'the [[Talmid Chacham|learned]] [[Mamzer|bastard]] takes precedence over the [[Am ha'aretz|ignorant]] High Priest.'<ref>Babylonian Talmud, Horayoth 13a (English ed.) I. Epstein, Editor. London UK: the Soncino Press, 1935.</ref>
*Rabbi [[Tzvi Hirsch Chajes]] contended that the prohibition of teaching torah to Gentiles only applies to parts of the Oral Law, but not to the written Scriptures.<ref name=Jpost.Ask>{{cite news
   |url=https://www.jpost.com/Magazine/Judaism/Ask-the-rabbi-May-a-Jew-teach-Torah-to-a-gentile
   |title=May a Jew teach Torah to a gentile|newspaper=The Jerusalem Post &#124; Jpost.com }}</ref>
*Rabbi [[Samuel Eidels]] said the prohibition only included the "reasons and secrets" of the Torah, but not the basic texts or laws.<ref name=Jpost.Ask/>
*[[Maimonides]] said that Christians, who believe in the divinity of Scriptures, would at best come to believe in the Jewish interpretation and at worse cause no harm, so the prohibition does not apply to them.<ref name=Jpost.Ask/>
*Rabbi [[Yisrael Salanter]] advocated for the translation of the Talmud and its introduction into the university curriculum, in order to raise the reputation of Jewish study in the broader world.<ref name=Jpost.Ask/>

==Origins==
[[File:Adolf Behrman - Talmudysci.jpg|thumb|Rabbis engaged in Talmud study, early 20th century]]

{{quote|...the practical commandments are but a prelude to the intelligibles, and since the intellect is not constituted by them, there is no advantage<ref>A Jew is usually performing Mitzvot because this is Avodah of actions and this can give performance with intellect about doing this. This would be without prove to perform Mitzvot to have intellect by them because the Jewish religion is always inspiring by God</ref> in performing them|[[Or Adonai]]}}

Torah study is counted among the [[613 mitzvot]] (commandments), from the verse in [[Deuteronomy]]: "And you shall teach it to your children,"<ref>Deuteronomy 6:7</ref> upon which the Talmud comments that "Study is necessary in order to teach."

{{quote|...the essence is to perform a [[Mitzvah]] at its correct time and with all of its detail and precision as an immutable decree and that purity of good thought should be attached to the performance then 'you will then go securely and both will be fulfilled in your hands. As the explicit Mishna<ref>[[Pirkei Avot]]</ref> taught that all for whom their actions are greater than their wisdom, then even their wisdom will be preserved in holiness, purity, and inspirational fervor and the comparison that Chazal make about this cannot be trivialized, that all whose actions are greater than their wisdom are like a tree whose leaves are few and their roots are many, that all the winds in the world cannot move it from its place and 'the one who hears will internalize'|''Nefesh haTzimtzum'', [[Chaim of Volozhin]]}}

The importance of study is attested to in another Talmudic discussion regarding which is preferred: study or action? The answer there, a seeming compromise, is "study that leads to action."<ref>Babylonian Talmud, Kiddushin 40b</ref> Although the word "Torah" refers specifically to the [[Chumash (Judaism)|Five Books of Moses]], in Judaism the word also refers to the Tanakh (Hebrew Bible), the [[Talmud]] and other religious works, even including the study of [[Kabbalah]], [[Hasidic Judaism|Hasidism]], [[Mussar movement|Mussar]] and much more.

=== Kabbalah of action ===

{{quote|R. Menachem son of Yossi expounded the verse: For a Commandment is a "candle", but the Torah is "light"<ref>"For a commandment is a candle, and the Torah is light... -	  נֵ֣ר מִ֖צְוָה וְת֣וֹרָה א֑וֹר" (''[[Book of Proverbs]] 6:23'')</ref>... for this is your life and ''Torah study'' is equated with all the Mitzvot<ref>God has attributes, so He has Essence and the modality to give expressions to the effect because He is "The First Cause": there are causes that determine all effects and God is the Master of all; the study of Torah can be "[[Pardes (Jewish exegesis)|Pardes]]" only by truth of this vision because cause and effect became the general and the particular of exegesis of [[Talmud]], that is "form and matter" or "[[archetype]] and [[shape|form]]": {{quote| Since the truth is witness to itself, and is in agreement from all sides, it appears that the author of the [[Sefer Yetzirah]] (Book of Creation) would agree with this. He said, "as a flame is connected to a live coal." This attests to an unbreakable unity. This is the truth about His essence, for as the essence of a substance cannot be conceived apart from its existence, nor its existence apart from its essence, so, too, the existence of an attribute cannot be conceived apart from that which it describes, nor that which it describes apart from the attribute. This includes the absolute good which contains all the species of perfections. This is what we wished to establish|[[Hasdai Crescas]]}}God is "the simplest" because He is One, but He has power, knowledge, will and eternity and perfect in all attributes, God is perfect for [[good]] to have Mercy and Justice... Hasdai Crescas concludes by stating that the superiority of the knowledge of truth consists in that of God but his essence is not knowable except by himself.</ref>}}

The Mitzvot is like a body because of their performances and these are done by "action" as the material elements with holy [[Kavanah]] to bring supernal life to all the world... (i.e. to give [[good]] and "Rachamim/Clement attributes" by [[Tikkun (book)|Tikkun]]) But ''Torah study'' is always protection by God and this is a cause of the Brit of [[Matan Torah]], as written : ''≪Torah is in your heart... this is in your "words"!≫''

{{quote|As per Chazal: Until the Torah was given to Israel, it says that "and Moshe ascended to God," but after the Torah was given, God says: "and they shall make Me a Sanctuary and I will dwell in them." These words will suffice for a thinking person. And through them he will see and understand his path in holiness, 'and righteousness will grasp its way' to preserve his study of the Holy Torah all the days of his life 'to despise bad and choose good' for himself and for all the creations and all the worlds to provide pleasure for his Maker and Creator. May it be God's Will 'that He open up our hearts with His Torah and that He should place Love and Fear of Him in our hearts' and thereby complete His intention in creating His Universe 'that the Universe will be rectified with His Sovereignty'|Chaim of Volozhin}}

The Torah is the Tree of Life to find true spiritual life, that is the Holy Spirit with the three Supernal Sefirot with Da'at and the others. The study of Torah can give life and this can build a Temple in the inner dimension of person: God will not take the holy sacrifices but words of Torah and of prayers because in [[Messianic era]] the sins will be not and the little sins will be atoned through true force of soul in the heart ([[Soul#Judaism|Neshama]] and [[Ruach]] with [[Nephesh]]) and words of truth on pure and holy mouth.

==Forms of traditional Jewish Torah study== <!--linked from 'Pardes (Jewish exegesis)'-->
[[File:Yeshivat Har EtzionRML4RALRP.jpg|thumb|232x232px|A [[Shiur (Torah)|Shiur]] being given by the [[Rosh yeshiva|Rosh Yeshiva]] at [[Yeshivat Har Etzion]]]]
[[File:Learningtora.jpg|thumb|200px|Rabbi and his students in [[Moscow]], Russia]]
{{See|Yeshiva#Curriculum}}
The Talmud defines the objective of Torah study: "That the words of Torah shall be clear in your mouth so that if someone asks you something, you shall need not hesitate and then tell it to him, rather you shall tell it to him immediately."<ref>Babylonian Talmud, Kiddushin 30a</ref> In ''[[yeshiva]]s'' (Talmudical schools), rabbinical schools and ''[[kollel]]s'' (post-graduate Talmudical schools) the primary ways of studying Torah include study of:{{citation needed|date=June 2018}}
* The ''Parsha'' ([[weekly Torah portion]]) with its [[Rabbinic literature|Meforshim]] (Rabbinic commentators)
* Talmud
* Ethical works

Other less universally studied texts include the [[Nevi'im]] and [[Ketuvim]], other rabbinic literature (such as [[midrash]]) and works of religious [[Jewish philosophy]].{{citation needed|date=June 2018}}

The text of the Torah can be studied on any of four levels as described in the [[Zohar#Pardes and Biblical exegesis|Zohar]]:{{citation needed|date=June 2018}}
* ''[[Peshat]]'', the plain (simple) or literal reading;
* ''Remez'', the allegorical reading through text's hint or allusion
* ''Derash'', the metaphorical reading through a (rabbinic sermon's) comparison/illustration (midrash)
* ''Sod'', the hidden meaning reading through text's secret or mystery (Kabbalah).

The initial letters of the words '' '''P'''eshat'', '' '''R'''emez'', '' '''D'''erash'', '' '''S'''od'', forming together the [[Hebrew language|Hebrew]] word [[Pardes (Jewish exegesis)|'''P'''a'''RD'''e'''S''']] (also meaning "orchard"), became the designation for the four-way method of studying Torah, in which the mystical sense given in the Kabbalah was the highest point. The distinction is similar to the medieval Christian classification into literal, [[Typology (theology)|typological]], [[tropological]] (moral) and [[anagogical]] senses of scripture (see [[Allegory in the Middle Ages]]): it is not certain whether this fourfold division first appeared in a Jewish or a Christian context.
[[File:TheGush2.jpg|thumb|220x220px|[[Yeshivat Har Etzion]] in [[Alon Shvut|Alon Shevut]]]]
In [[Haredi Judaism]] and much of [[Orthodox Judaism]], Torah study is a way of life for males. In these communities, men forgo other occupations and study Torah full-time. Women do not study Torah, but instead gain merit for facilitating the Torah study of the 
men. A 2017 survey of Modern Orthodox Jews found support for women studying Torah.<ref>{{cite web
   |url=http://nishmaresearch.com/assets/pdf/Report%20-%20Nishma%20Research%20Profile%20of%20American%20Modern%20Orthodox%20Jews%2009-27-17.pdf
   |title=Nishma Report: American Modern Orthodox Jews - a 2017 survey
   |website=NishmaResearch.com}}</ref>

Haredi Israelis often choose to devote many years to Torah study, often studying at a ''kollel''. [[Religious Zionism|Religious Zionist]] Israelis often choose to devote time after high school to Torah study, either during their army service at a [[Hesder]] yeshiva, or before their service at a [[Mechina]]. Many [[Modern Orthodox Judaism|Modern Orthodox]] students who study in [[Israel]] post high-school choose to study at [[Hesder]] Yeshivot, namely [[Yeshivat Har Etzion]], [[Yeshivat Kerem B'Yavneh]], [[Yeshivat Sha'alvim|Yeshivat Shaalvim]] and [[Yeshivat HaKotel]]. A portion of these students join the [[Hesder]] system, draft into the army and/or make [[Aliyah]].

In addition to full-time Torah study, Jews around the world often attend Torah classes in a contemporary academic framework. The [[Rohr Jewish Learning Institute]] offers classes on Parenting, Marriage, Medical Ethics, and Business Ethics.<ref>{{cite news
|author=Jack Wertheimer
|title=Why the Lubavitch Movement Thrives in the Absence of a Living Rebbe
|url=http://www.ou.org/jewish_action/06/2014/lubavitch-movement-thrives-absence-living-rebbe
|access-date=September 30, 2014 
|work=JA Mag in Jewish World |agency=[[Orthodox Union]]
|date=June 16, 2014 
|quote=Among the latter is the Jewish Learning Institute, the largest educational program for Jewish adults in the world (with the possible exception of the Daf Yomi enterprise), which currently enrolls over 66,000 teens and adults at some 850 sites around the world, each following a prescribed course of study according to a set timetable.}}</ref><ref>{{cite web
   |author=Jack Wertheimer
   |title=The Outreach Revolution
   |url=http://www.commentarymagazine.com/article/the-outreach-revolution/|publisher=Commentary Magazine
   |access-date=April 2, 2013 |date=April 2013}}</ref><ref>{{cite web
|author=Noelle Forde |title=Combating Apathy to Israel: Chabad's New Israel Awareness Course
|url=http://www.israelnationalnews.com/News/News.aspx/124319#.Uv5ZDfldXEw
|work=Chabad's new free program helps young Jews connect spiritually with Israel
|date=20 November 2007
|publisher=Israel National News |access-date=November 21, 2007}}</ref><ref>http://www.vaildaily.com/news/12386057-113/jewish-learning-course-edwards
Posted Sunday, Aug 3rd, 2014</ref><ref>{{cite web|last=Open Source Contributor|title=BRCA gene cancer risk for Ashkenazi Jews in West Hartford|url=http://www.westhartfordnews.com/articles/2013/10/31/business/doc52725ce9a3e1f894436658.txt#|publisher=West Hartford News|access-date=October 31, 2013}}</ref><ref>{{cite news|title=Chabad hosts Jewish perspectives on staying positive|url=http://newjerseyhills.com/hanover_eagle/news/chabad-hosts-jewish-perspectives-on-staying-positive/article_593e3277-7566-5bce-afd1-4d931ee0e270.html|access-date=November 3, 2014|agency=Hanover Eagle|publisher=New Jersey Hills Media Group, Bernardsville, NJ|date=October 30, 2014|quote="How Happiness Thinks" was created by the Rohr Jewish Learning Institute- an internationally acclaimed adult education program running on over 350 cities worldwide, which boast over 75,000 students. This particular course builds on the latest observations and discoveries in the field of positive psychology. "How Happiness Thinks" offers participants the chance to earn up to 15 continuing education credits from the American Psychological Association (APA), American Council for Continuing Medical Education (ACCME) and the National Board of Certified Counselors (NBCC).}}</ref><ref>{{cite news|last=Open Source Contributor|title=New Course to Explore Modern Ethical Dilemmas|newspaper=Chron |url=http://www.yourhoustonnews.com/bay_area/living/new-course-to-explore-jewish-perspective-on-modern-ethical-dilemmas/article_09cf1211-c321-5811-a6f0-a8d0fc1f4fc1.html|publisher=Your Houston News|access-date=November 3, 2013
|date=October 23, 2013}}</ref><ref>{{cite news|last1=Tribune staff report|title=Happiness focus of JLI presentation|url=http://www.tahoedailytribune.com/southshore/13553933-113/jli-jewish-happiness-positive
|access-date=November 3, 2014
|agency=Tahoe Daily Tribune |date=October 30, 2014|quote=JLI, the adult education branch of Chabad Lubavitch, offers programs in more than 350 U.S. cities and in numerous foreign locations, including Australia, Argentina, Belgium, Brazil, Canada, Colombia, Denmark, Finland, Germany, Israel, the Netherlands, Russia, South Africa, Sweden, the United Kingdom, and Venezuela. More than 260,000 students have attended JLI classes since the organization was founded in 1998.}}</ref><ref>{{cite book|last1=Sheskin and Dashefsky|title=American Jewish Year Book|volume=113|year=2014|publisher=Springer International Publishing|isbn=978-3-319-01657-3|pages=447–597|edition=Volume 113|chapter=National Jewish Organizations|quote=... Is currently the largest provider of adult Jewish learning. JLI's mission is to inspire Jewish learning worldwide and to transform Jewish life and the greater community through Torah study. Its goal is to create a global network of informed students connected by bonds of shared Jewish experience. JLI's holistic approach to Jewish study considers the impact of Jewish values on personal and interpersonal growth. (The authors of the book are Professor Ira Sheskin of Department of Geography and Regional Studies, The Jewish Demography Project, The Sue and Leonard Miller Center for Contemporary Judaic Studies, University of Miami, and Professor Arnold Dashefsky, Department of Sociology, The Center for Judaic Studies and Contemporary Jewish Life, University of Connecticut.)|doi=10.1007/978-3-319-01658-0_10|s2cid=154745222 }}</ref>

==Methods==
===The Brisker method===
The [[Brisker method]] consists of a methodical search for precise definitions of each concept involved in the discussion. Once the mechanism by which a law works is rigidly and correctly defined, it can become clear that one aspect of the definition applies in one situation but not another. Therefore, the final ''[[halacha]]'' will differ in the two situations, even if they superficially appear to be very similar.

Often an entire series of disagreements among the [[Rishonim]] (Talmudic commentaries from roughly the period 1000–1500) may stem back to a subtle difference in how these Rishonim understand a line from the Talmud. The Brisker method can provide a precise formulation of how each Rishon understood the topic, and thus account for their differences in opinion. This approach is most productive when a whole series of debates between two Rishonim can be shown to revolve around a single ''chakira'', or difference in the understanding of a Talmudic concept.

The Brisker method is not a total break from the past. Rabbis before Brisk sometimes made "conceptual" distinctions, and Brisker rabbis can still resolve issues without recourse to the terminology they invented. The difference is one of focus and degree. Non-Brisk analysis tends to formulate "conceptual" definitions only when necessary, while for Briskers, these definitions are the first and most common tool to be used when approaching a Talmudic issue.

One example of the emphasis on the value of precise definition can be found in a quote attributed to [[Chaim Soloveitchik]]: "One approach which answers three different problems is better than three different approaches to individually solve the three problems" (a corollary of [[Occam's razor]]).

===The Luzzatto method===
[[Moshe Chaim Luzzatto]] was the only one to set down the sages' thought process in an organized, systematic, and complete program that can be taught and reproduced. This method makes [[Gemara]] (Talmud) learning accessible to everyone by exploring key logical concepts of Talmudic analysis. It is claimed that based on precision and clarity of thinking, one's inherent intellectual powers are studied, cultivated and nurtured. Conscious awareness of one's thinking and thoughts is the key to understanding Torah.

===The Zilberman method===
The [[Zilberman Method]], pioneered in the mid-20th century by [[Yitzhak Shlomo Zilberman]], draws upon traditional teaching methods as outlined by [[Chazal]] and championed by the [[Judah Loew ben Bezalel]] and [[Vilna Gaon]]. The [[Mishnah]] and the Talmud set forth [[Halakha|halakhic]] guidelines for teaching Torah to children. These guidelines include the ages at which texts should be studied ("Five years old is the age to begin studying Scripture; ten for Mishnah; thirteen for the obligation of the commandments; fifteen for the study of Talmud...")<ref>Misnah, Avot 5:21</ref> the times of study (including Shabbat for children; ''Hachazan roeh heichan tinokot korin'' – the chazzan observes [on Shabbat] where [in the text] the children are reading)<ref>Babylonian Talmud, Shabbat 11a. See [[Rashi]], [[Nissim of Gerona|Ran]]</ref> and the manner of teaching (''safi lei k'tura'' –stuffing the children like oxen;<ref>Babylonian Talmud, Ketubot 50a</ref> ''ligmar inish v'hadar lisbor'' –read the text and then explain it.<ref>Babylonian Talmud, Shabbat 63a</ref>)

The Zilberman method has children focus exclusively on Tanakh and Mishnah in their younger years, ensuring that they know large portions of both areas by heart before they begin learning Gemara. Indeed, graduates of such schools tend to have impressive fluency in these areas. Two key elements in Zilberman's methodology, however, must be singled out: ''chazarah'' (review) and student participation.

In the Zilberman-styled school, a new text of Chumash is introduced in the following manner (obviously adjustments are made for each grade level). On Monday and Tuesday, the teacher chants the text with the ''tropp'' ([[Hebrew cantillation|''ta'amei ha'mikra'']]) and the students immediately imitate him. This is repeated several times until the students are able to read the text independently. Then the teacher introduces the translation/explanation of the text and invites students to participate in the process. New words typically need to be translated only once; subsequently, students are encouraged to call out the translation on their own. All translations are strictly literal. If the translation does not automatically yield a comprehensible meaning, the students are invited to try to find one. The class spends the rest of the week reviewing the material. Each [[Chapters and verses of the Bible#Verses|pasuk]] is reviewed with the tropp at least twenty-four times.<ref>{{cite web|last1=Gottlieb|first1=Dovid|title=The Zilberman Method|url=https://www.ou.org/jewish_action/03/2010/the_zilberman_method/|website=OU.org|publisher=Jewish Action|date=March 8, 2010}}</ref>

==Study cycles==
Apart from full-time Torah study as engaged in at schools and ''yeshivot'', or for the purpose of [[List_of_rabbinical_schools|rabbinic training]], there is also held to be an obligation<ref>See for example, [[Kitzur Shulchan Aruch (book)|''Kitzur Shulchan Aruch'']] [https://www.chabad.org/library/article_cdo/aid/4297872/jewish/Chapter-27-Law-Concerning-the-Study-of-Torah.htm Ch.27]</ref> on individuals to set aside a regular study period to review their knowledge. 
Pious individuals thus often daily review one of the major works - [[Talmud Bavli]], [[Talmud Yerushalmi]], [[Hebrew_Bible#Nach|''Nach'']] (Tanach), [[Midrash Rabba]], [[Midrash Tanchuma]], [[Tosefta]], [[Sifra]], [[Sifri]], [[Mishna]], [[Daily Rambam Study|''Rambam'']], [[Arba'ah Turim|''Tur'']], [[Shulchan Aruch]], [[Mishnah Berurah]], the [[Zohar]] - according to their interest.
In more recent times, structured study-programmes have become popular; these include.
* ''[[Shnayim mikra ve-echad targum]]'', study of the [[weekly Torah portion]] together with the Aramaic [[Targum]] - dating to Talmudic times - and often, Rashi's commentary.
* ''[[Chok l'Yisrael|Ḥoq le-Yisrael]]'', a programme founded by rabbis [[Hayyim ben Joseph Vital]] and [[Chaim Joseph David Azulai]] in which, every week, one studies extracts from the Mishnah, the [[Zohar]] and other works in addition to the [[Weekly Torah portion|portion for that week]]: the relevant passages are often printed in book form in a multivolume set.
* Daily [[Chumash (Judaism)|Chumash]] with [[Rashi]] each day of the week corresponding to one of the seven [[aliyah (Torah)|Aliyos]] [[Torah reading|read on Shabbos]] - one part of [[Chabad]]'s ''[[Chitas]]'' study
* The ''[[Seder ha-Mishmarah]]'', used by some [[Mizrahi Jews]], in which each weekly Torah portion is studied together with sections from [[Neviim]] and [[Ketuvim]] and the Mishnah so that all these works are read in full in the course of the year: this too has been published in book form under the title ''Ḥoq le-Ya'akob''. In some countries it was customary for groups to gather in the [[synagogue]] each [[Shabbat]] afternoon and read out the ''mishmarah'' passages for the following Shabbat.
* The ''[[Daf Yomi]]'' program, founded in 1923 by [[Meir Shapiro]]: one page of the Talmud is studied each day, on a rota to ensure that Jews round the world are studying the same passage at the same time (approximately 7.5 year cycle).
* The ''[[Amud Yomi]]'', similar to Daf Yomi, but only one side of a page per day (approximately 14 years)
* ''Yerushalmi Yomi'' &ndash; daily study of the [[Jerusalem Talmud]] (according to the pagination of the Vilna edition, this is a 4⅓-year cycle;<ref>See the [https://www.dafyomi.co.il/calendars/calendaryeruheb.htm regular cycle calendar].</ref> starting with the most recent cycle, there is an alternate cycle following the [[Oz Vehadar]] edition, which is roughly a 7.5 year cycle.<ref>See the [https://www.dafyomi.co.il/calendars/calendaryeruoz11heb.htm Oz Vehadar cycle calendar].</ref>)
* ''[[Mishnah Yomit]]'', daily study of the [[Mishnah]] (6 year cycle); [[Mishnah Yomit#Other programs|''Mishnatit'']] covers all of [[Mishnah]] at a much faster pace (1 year cycle).
* [[Daily Rambam Study]], one or three chapters of the ''[[Mishneh Torah#Study|Mishneh Torah]]''  (respectively, a 1 or 3-year cycle)
* ''[[Mishnah Berurah]] Yomit'' - daily study (2.5 or 5-year cycle)
* ''[[Shlomo Ganzfried#Kitzur Shulchan Aruch|Kitzur Shulchan Aruch]] Yomi'' - daily study (1 year cycle)
* ''[[Halacha Yomit]]'' daily study of the [[Shulchan Aruch]] (4 year cycle); [[Breslov (Hasidic group)|Breslov ''hasidim'']] have a similar practice to daily review the Shulchan Aruch in addition to ''Likutei Moharan'' and ''Likutei Halachos'' <ref>[https://breslov.org/a-day-in-the-life-of-a-breslover-part-i-2/ "A Day In The Life Of A Breslover"; #11:''Shulchan Arukh''], breslov.org</ref>
* ''[[Tanya (Judaism)|Tanya]]'' - daily study (1 year cycle) as part of the ''[[Chitas]]'' cycle as for Rashi above
* [[929: Tanakh B'yachad]] - study of 5 chapters of [[Tanakh]] (Jewish Bible) per week (approx 4 year cycle)
* ''[[Chafetz Chaim (book)|Chafetz Chayim]]'' and ''Shemiras Halashon'', daily review of the [[Halakha|laws]] concerning ''[[Lashon Hara]]'' (meaning "Evil tongue", [[gossip]] and [[slander]]; 1 year cycle).
*[[Halakha#Codes_of_Jewish_law|''Tzurba M'Rabanan'']] (4 year cycle), detailed discussion on contemporary Halachik applications: studied in the [[Religious Zionist]] community (and outside Israel, through [[Mizrachi (religious Zionism)|Mizrachi]] in some [[Modern Orthodox]] communities)<ref>[http://mizrachi.org/wp-content/uploads/2019/09/Tzurba-Learning-Schedule.pdf Tzurba Learning-Schedule], mizrachi.org</ref>

==D'var Torah==
{{see|Shiur (Torah)#Public study sessions}}
A ''d'var Torah'' ({{langx|he|דבר תורה}}, "word of Torah"; plural: ''divrei Torah''), also known as a ''drasha'' or ''drash'' in [[Ashkenazi Jews|Ashkenazic]] communities, is a talk on topics generally relating to a ''[[parashah]]'' (section) of the Torah – typically the [[weekly Torah portion]]. 
A typical d'var Torah imparts a life lesson, backed up by passages from texts such as the Talmud, Midrash, or more recent works.

In respect to its place in synagogues, rabbis will often give their d'var Torah after the [[Torah reading]]. Divrei Torah can range in length, depending on the rabbi and the depth of the talk. In most congregations, it will not last much longer than fifteen minutes, but in the case of [[rebbe]]s or special occasions, a d'var Torah can last all afternoon.

In other settings, "''D'var Torah''" is used interchangeably with "''vort''" (Yiddish for "word (of Torah)"), and may then refer to any Torah idea delivered informally, although typically linked to the weekly ''Parasha''. 
This will be on various occasions,
<ref>[https://www.vortfinder.com/ vortfinder.com]</ref>
<ref>[https://www.shortvort.com/ shortvort.com]</ref>
<ref>[https://www.chabad.org/library/article_cdo/aid/2818918/jewish/Vedibarta-Bam.htm ''Vedibarta Bam'' - topic areas]</ref> 
and not necessarily by a Rabbi: 
for example, by the host at their [[Shabbat meals|Shabbat table]], [[Birkat_Hamazon#Dvar_Torah|by the leader]] before "''Benching''" (grace after meals), or by a guest at ''[[sheva brachot]]'', or at any ''[[Seudat mitzvah]]''.

==Torah study by various Jewish movements==
The recommended way to study the Torah is by reading the original text written in Hebrew. This allows the reader to understand language-specific information. For example, the Hebrew word for earth is 'adama' and the name of the first man is 'Adam' meaning 'of the earth'. Jewish denominations vary in the importance placed on the usage of the original Hebrew text. Most denominations strongly recommend it, but also allow studying the Torah in other languages, and using [[Rashi]] and other commentary to learn language-specific information.

Like Orthodox Jews, other [[Jewish denominations]] may use any or all of the traditional areas and modes of Torah study. They study the ''Parsha'', the Talmud, ethical works, and more. They may study simply the ''[[peshat]]'' of the text, or they may also study, to a limited extent, the [[Pardes (Jewish exegesis)|''remez'', ''derash'', and ''sod'']], which is found in ''Etz Hayyim: A Torah Commentary'' (Rabbinical Assembly), used in many [[Conservative Judaism|Conservative]] congregations. It is common in Torah study among Jews involved in [[Jewish Renewal]]. Some level of ''[[PaRDeS]]'' study can even be found in forms of Judaism that otherwise are strictly rationalist, such as [[Reconstructionist Judaism]]. However, non-Orthodox Jews generally spend less time in detailed study of the classical Torah commentators, and spend more time studying modern Torah commentaries that draw on and include the classical commentators, but which are written from more modern perspectives. Furthermore, works of rabbinic literature (such as the Talmud) typically receive less attention than the Tanakh.

Before the [[Age of Enlightenment|Enlightenment]], virtually all Jews believed that the Torah was dictated to Moses by God.<ref name="Mishnah, Sanhedrin 11:1">Mishnah, Sanhedrin 11:1</ref>{{Better source|date=September 2012}} Since many parts of the Torah, specifically the laws and commandments, are written in unspecific terms, they also believed that Moses received an interpretation of the Torah that was transmitted through the generations in oral form till it was finally put in writing in the Mishnah and later, in greater detail, the Talmud.<ref>[[Maimonides]], Introduction to Commentary on Mishnah, also, Maimonides, Commentary on Mishnah, Sanhedrin 11:1</ref> After the Enlightenment, many Jews began to participate in wider European society, where they engaged in study related to critical methods of textual analysis, including both [[Lower criticism|lower]] and [[higher criticism]], the modern [[historical method]], [[hermeneutics]], and fields relevant to Bible study such as [[Near Eastern archaeology]] and [[linguistics]]. In time the [[documentary hypothesis]] emerged from these studies. The documentary hypothesis holds that the Torah was not written by Moses, but was simply written by different people who lived during different periods of [[History of ancient Israel and Judah|Israelite history]]. Some Jews adapted the findings of these disciplines. Consequently, biblical study primarily focused on the intentions of these people, and the circumstances in which they lived. This type of study depends on evidence external to the text, especially archaeological evidence and comparative literature.

Today, [[Reform Judaism|Reform]], [[Conservative Judaism|Conservative]], and [[Reconstructionist Judaism|Reconstructionist]] rabbis draw on the lessons of modern [[Biblical criticism|critical Bible scholarship]] as well as the traditional forms of Biblical exegesis. Orthodox Jews reject critical Bible scholarship and the documentary hypothesis, holding to the opinion that it is contradicted by the Torah<ref>Deuteronomy 31:24,25,26</ref> and the Talmud,<ref>Babylonian Talmud, Gittin 60a; Bava Batra 15b</ref> which state that Moses wrote the Torah, as well as by the Mishnah,<ref name="Mishnah, Sanhedrin 11:1"/> which asserts the divine origin of the Torah as one of the essential [[Jewish principles of faith]].

[[Humanistic Judaism|Humanistic Jews]] value the Torah as a historical, political, and sociological text written by their ancestors. They do not believe 'that every word of the Torah is true, or even morally correct, just because the Torah is old.' The Torah is both disagreed with and questioned. Humanistic Jews believe that the entire Jewish experience, and not only the Torah, should be studied as a source for Jewish behavior and ethical values.<ref>{{Cite web | url=http://oradam.org/OAC/FAQ | title=FAQ}}</ref>

===Non-religious Torah study===
According to [[Ruth Calderon]], there are currently almost one hundred non-[[halakha|halakhic]] Torah study centers in Israel. While influenced by methods used in the [[yeshiva]] and in the university, non–religious Torah study includes the use of new tools that are not part of the accepted hermeneutic tradition of the exegetic literature. These include [[Feminism|feminist]] and post-modernist criticism, historic, sociological and psychological analyses, and literary analysis.<ref>{{cite web |url=http://www.culturaljudaism.org/ccj/articles/26 |work=Center for Cultural Judaism |title=We enter the Talmud Barefoot |first=Ruth |last= Calderon |access-date=September 7, 2012 |url-status=dead |archive-url=https://web.archive.org/web/20080908043303/http://www.culturaljudaism.org/ccj/articles/26 |archive-date=2008-09-08 }}</ref> Among these institutions is the Alma Centre for Hebrew Studies in Tel Aviv.<ref>{{cite web |url=http://www.alma.org.il/content.asp?pageid=8&lang=en |title=עלמא - בית לתרבות עברית |access-date=2012-09-07 |url-status=dead |archive-url=https://web.archive.org/web/20121101010230/http://alma.org.il/content.asp?pageid=8&lang=en |archive-date=2012-11-01 }}</ref>

==Torah study abroad in Israel==
[[File:The_students_a_Midreshet_Shilat.JPG|thumb|Female students [[Chavrusa]]-studying at [[Midrasha|Midreshet]] Shilat in Israel|219x219px]]
Devoting a year to Torah study in the modern [[Land of Israel]] is a common practice among [[United States|American]],<ref name=AbroadIsrael.NYT2002>{{cite news |newspaper=[[The New York Times]]
   |url=https://www.nytimes.com/2002/08/02/world/death-campus-students-abroad-study-israel-american-jews-feel-tremors-worry.html
   |title=Death on the campus: Students abroad, Study in Israel: American Jews Feel the Tremors and Worry
   |author1=Joseph Berger |author2=Jennifer Medina |date=August 1, 2002}}</ref> and, to a lesser extent, [[Europe]]an, [[History of the Jews in South Africa|South African]], South American, and Australian [[Modern Orthodox Judaism|Modern Orthodox]] Jews. Young adults spend a year studying Torah in the Land of Israel. It is common<ref>[[Yeshiva University]] ... "nearly 90 percent of undergraduates will have spent a year of study in Israel before they graduate"</ref><ref name=AbroadIsrael.NYT2002/> both among males and females, with the boys normally going to a yeshiva and the girls to a [[midrasha]] (often called ''seminary'' or ''seminaria''). Yeshivot with year-in-Israel programs include: [[Mir yeshiva (Jerusalem)]], [[Yeshivat Sha'alvim]], [[Yeshivat Kerem B'Yavneh]], [[Yeshivat Har Etzion]], [[Yeshivas Midrash Shmuel]], [[Yeshivat HaMivtar]], [[Machon Meir]], [[Dvar Yerushalayim]], [[Aish HaTorah]], and [[Ohr Somayach, Jerusalem|Ohr Somayach]]. Seminaries, or midrashot, include: [[Midreshet HaRova]], [[Midreshet Lindenbaum]], [[Migdal Oz]], [[Nishmat]], [[B'not Chava]], Michlalah,<ref>[http://www.machal.michlalah.edu/ Machal at Michlalah], ''Michlalah.edu''</ref> [[Neve Yerushalayim]].

Multi-year programs also exist: [[Hasidic Judaism|Hasidic]] and [[Haredi Judaism|Haredi]] boys from abroad often spend many years studying in the Land of Israel. [[Bnei Akiva]] offers a number of options to spend a year of study in Israel, as part of their ''[[Hakhshara|Hachshara]]'' programs.

==See also==
{{Portal|Judaism}}
* [[Judaism]]
*[[Moses]]
*[[Chazal]]
*[[Torah]]
*[[Talmud]]
*[[Tanach]]
*[[Halakha|Halacha]]
*[[Chitas]]
*[[Chayenu]]
*[[Devar Malchot]]

==References==
{{Reflist|colwidth=30em}}

==Bibliography==
* ''A Practical Guide to Torah Learning'', D. Landesman, Jason Aronson 1995. {{ISBN|1-56821-320-4}}

== External links ==
{{wikiquote}}
Text study projects at [[:s:Wikisource|Wikisource]]:
* [[Mikraot Gedolot]] (Rabbinic Bible) in [[:s:he:מקראות גדולות|Hebrew]] [[:s:he:מ"ג איכה א א|(sample)]] and [[:s:Mikraot Gedolot|English]] [[:s:MG Numbers 1:1|(sample)]]
* [[Hebrew cantillation|Cantillation]] at the "Vayavinu Bamikra" Project in [[:s:he:ויבינו במקרא|Hebrew]] (lists nearly 200 recordings) and [[:s:Vayavinu Bamikra|English]]
* [[Mishnah]] in [[:s:he:משנה|Hebrew]] [[:s:he:ברכות פרק א משנה א|(sample)]] and [[:s:Mishnah|English]][[:s:Mishnah/Seder Zeraim/Tractate Berakhot/Chapter 1/1|(sample)]]
* [[Shulchan Aruch]] in [[:s:he:שולחן ערוך|Hebrew]] and [[:s:Shulchan Aruch|English]] (Hebrew text with English translation)

{{Jewish life}}
{{Orthodox Judaism}}

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