The Mitzvah of Torah Study: Why Learning Torah Is the Foundation of Jewish Life

1. One of the Fundamental Commandments

One of the most fundamental commandments in Judaism is the mitzvah of Torah study. This commandment includes three components:

• The very act of engaging in Torah study is itself a mitzvah.

• Knowing Torah is a mitzvah.

• Studying Torah in a way that enables proper observance of halacha, as the Sages said: “Great is Torah study, for it leads to action.”

2. The Source of the Commandment

Several verses in the Torah teach the obligation of Torah study:

• “And you shall teach them to your children, to speak of them when you sit in your house, when you walk on the road, when you lie down, and when you rise.” (Deuteronomy 11:19)

• “And Moses called all Israel and said to them: Hear, O Israel, the statutes and the ordinances that I speak in your ears today; learn them and observe them to perform them.” (Deuteronomy 5:1)

• “This Book of the Torah shall not depart from your mouth, and you shall meditate upon it day and night, so that you may observe to do according to all that is written in it, for then you shall prosper in your ways and then you shall succeed.” (Joshua 1:8)

The Rambam writes in Sefer HaMitzvot: “We were commanded to study the wisdom of the Torah and to teach it. This is what is called Torah study. As it says: ‘And you shall teach them diligently to your children’ — the Sifrei explains: ‘These are your students.’ Everywhere we find that students are called children… ‘And you shall teach them diligently’ means that the words of Torah should be sharp in your mouth, so that if someone asks you something, you should not hesitate but answer immediately.”

The mitzvah obligates every Jew capable of doing so to study the entire Torah — Mishnah, Gemara, and Talmud. If a person cannot learn everything, he is obligated to learn according to his ability, for God does not demand beyond one’s capacity.

3. Greater Even Than Saving Lives

The Rabbi Yisrael Meir Kagan writes in Torat HaBayit:

If a person had the opportunity to save a Jew from drowning, he would rejoice for the rest of his life over having saved a life. Conversely, if he could have saved someone but failed to do so out of laziness, the regret would be immeasurable.

The Chafetz Chaim explains that although Torah study must be interrupted in order to save a life or perform a mitzvah that no one else can do, Torah study is still greater than all mitzvot when the mitzvah can be fulfilled by others. Even regarding saving lives, if one person was occupied with saving lives while another was engaged in Torah study because no such opportunity arose for him, Chazal teach that the one studying Torah is not considered lesser — and may even be considered greater, because Torah study surpasses even saving lives.

He continues: “Every hour in which you were able to study Torah and did not do so is as if lives came before you to save and you did not save them.”

He emphasizes how King David constantly prayed to merit Torah study, and how God warned Joshua repeatedly not to let the Torah depart from his mouth even during wartime.

4. The Greatness of Torah

The Mishnah and Talmud repeatedly emphasize the greatness of Torah study.

In tractate Peah, the Sages list special mitzvot whose reward is enjoyed both in this world and the next, concluding that Torah study is equal to them all.

In Shabbat 31a, one of the first questions a person is asked in the Heavenly Court is: “Did you set fixed times for Torah study?”

The Sages also praise Torah scholars greatly:

• “One who studies Torah, the Divine Presence is with him.” (Berachot 6a)

• “A thread of kindness is drawn upon him.” (Chagigah 12b)

• “A house in which Torah is studied will not be destroyed.” (Eruvin 18b)

Rabbi Chaim ibn Attar, the Rabbi Chaim ibn Attar, wrote: “If people truly sensed the sweetness and pleasantness of Torah, they would go mad with longing for it, and all the gold and silver in the world would seem worthless compared to it.”

The primary mission for which a Jew was created is Torah study, and the world itself was created for Torah and its observance.

5. The Labor of Torah

Torah study requires effort and sacrifice.

The Zohar explains the verse “with mortar and bricks” allegorically:

• “Mortar” refers to logical analysis (kal vachomer).

• “Bricks” refers to clarifying halacha.

Torah scholars “embitter their lives” and deprive themselves of sleep in order to study Torah.

Midrash Tanchuma states: “The Oral Torah cannot be found among those who seek worldly pleasure, desire, honor, and greatness. It is found only in one who gives himself over to it.”

The Midrash further explains that God specifically made a covenant with Israel over the Oral Torah because it demands intense effort, precision, and sacrifice.

It describes Torah scholars as those who “walk in darkness” yet see a great light — the hidden spiritual light reserved for those who toil in Torah day and night.

6. The Influence of Torah on Those Who Study It

Rabbi Moshe Chaim Luzzatto writes in Derech Hashem that Torah study is the greatest means of bringing a person close to God.

He explains that God embedded immense spiritual power into the words of Torah. One who studies Torah with holiness and proper intention acquires extraordinary spiritual elevation and perfection.

The more deeply one understands Torah — especially its inner dimensions and secrets — the more lofty spiritual levels become permanently engraved upon the soul.

Moreover, Torah study elevates not only the individual but all of creation itself.

7. How Much Time Must Be Devoted to Torah Study?

There are differing opinions among the Sages and halachic authorities regarding how much time one must devote daily to Torah study.

According to the Talmud (Menachot 99a), the minimum obligation is to establish fixed times for Torah study both day and night. Some explain that even reciting Shema in the morning and evening fulfills the bare minimum requirement.

The Rambam rules: “Every Jewish man is obligated in Torah study, whether poor or rich… even one with a wife and children must establish times for Torah study by day and by night.”

However, other Talmudic passages imply a much broader obligation. The Gemara derives from the verse “And you shall speak of them” that one should avoid idle speech.

Some authorities therefore maintain that every free moment should ideally be used for Torah study, since neglecting study leads to forgetting Torah.

Others disagree and hold that the obligation is limited to fixed times for study.

Some explain that the obligation to use every free moment applies primarily to Torah scholars, while ordinary people are not held to that same standard.

8. Learning Personally and Teaching Others

The early authorities differed regarding how to count the mitzvot related to Torah study:

1. Some counted it as one mitzvah — to study oneself and teach others. (Rambam)

2. Some counted two mitzvot — personal study and teaching others. (Rav Saadia Gaon and sefer mitzvot katan)

3. Others counted three mitzvot — studying oneself, teaching one’s children, and teaching students. 

The importance of Torah study was acknowledged even by leaders of the modern State of Israel.

Zalman Shazar stated that the Jewish nation always upheld the principle of “And you shall teach them to your children,” ensuring Torah education for every child throughout history.

David Ben-Gurion wrote that Jerusalem “was and will remain the center of Torah, culture, and science for the Jewish people.”

9. Torah Study for Women Today

The mitzvah of Torah study includes two aspects:

1. Knowing Torah in order to live according to it.

2. Studying Torah for the sake of Torah study itself.

Women are obligated in the first aspect — knowing the laws and principles relevant to their lives and faith — but not in the second aspect, since women are not formally commanded in the mitzvah of Torah study like men are.

Nevertheless, if a woman chooses to continue studying Torah beyond what is required, it is considered a mitzvah, though on a different level than one who is commanded and fulfills the commandment.

The Chafetz Chaim wrote that in modern times, because women receive broad secular education and are exposed to many outside influences, there is a great obligation to teach them foundational Torah knowledge, Tanach, ethical teachings, and Jewish belief in order to strengthen faith and preserve Jewish identity.

As a result, girls’ schools today commonly teach Tanach, halacha, and Jewish thought.