22

To learn Torah and teach it

The Luchos - Ten Commandments
וְשִׁנַּנְתָּ֣ם לְבָנֶ֔יךָ וְדִבַּרְתָּ֖ בָּ֑ם בְּשִׁבְתְּךָ֤ בְּבֵיתֶ֙ךָ֙ וּבְלֶכְתְּךָ֣ בַדֶּ֔רֶךְ וּֽבְשׇׁכְבְּךָ֖ וּבְקוּמֶֽךָ׃ - פָּרָשַׁת וָאֶתְחַנַּן
Deuteronomy 6:7 - "Impress them upon your children. Recite them when you stay at home and when you are away, when you lie down and when you get up."

This Mitzvah's Summary

מִצְוָה עֲשֵׂה - Positive Commandment
מִצְוָה לֹא תַעֲשֶׂה - Negative Commandment
Torah – תּוֹרָה

Every Jew is obligated to study Torah and to teach it to others, especially one’s children. This is called Talmud Torah.

This mitzvah obligates lifelong Torah study and the duty to pass it on. Rambam (Hilchot Talmud Torah 1:1–2) codifies that fathers must teach their sons Torah, and if unable, must hire a teacher. Torah study is not only an intellectual exercise but a covenantal duty binding Israel to Hashem.

The Talmud (Kiddushin 29a) derives that one must both learn and teach, since the verse says “you shall teach them” — implying that one cannot transmit what one does not know. Sefer HaChinuch (Mitzvah 419) emphasizes Torah as the life-force of Israel, instructing character, conduct, and holiness. Rashi (Deut. 11:19) explains that “when you sit…when you walk” shows Torah must permeate daily life. Ramban adds that constant study reflects cleaving to Hashem. Midrash (Devarim Rabbah 7:3) declares that Torah is the inheritance of Israel, and teaching it ensures its eternity.

Commentary & Classical Explanation:

  • Rambam (Hilchot Talmud Torah 1:1–2): Obligation to learn and to teach.
  • Sefer HaChinuch (419): Torah is the essence of Israel’s spiritual life.
  • Talmud (Kiddushin 29a): Learning and teaching are inseparable duties.
  • Rashi (Deut. 11:19): Torah must saturate daily life.
  • Ramban: Torah study is cleaving to Hashem.
  • Midrash (Devarim Rabbah 7:3): Torah as eternal inheritance of Israel.

Contrast with Shema (Mitzvah 76):

  • Shema is a fixed recitation of Torah verses daily.
  • Torah study is continuous, without limit in time.
  • Rambam: Shema is part of study, but Torah study encompasses all of life.

Parallel to Teaching Children (Mitzvah 23):

  • Mitzvah 22 emphasizes both study and transmission.
  • Mitzvah 23 highlights reverence for teachers and elders.
  • Together, they create a chain of Torah through generations.
(Source: Chabad.org)

Applying this Mitzvah Today

Daily Torah Study

  • Rambam (Hilchot Talmud Torah 1:8) teaches that every Jew must study Torah daily — whether rich or poor, strong or weak, young or old. Even one verse sustains the mitzvah. Today, this is fulfilled through fixed study schedules, Daf Yomi, or even short daily learning, aided by digital sefarim and online shiurim that make Torah universally accessible.

Teaching Torah Widely

  • Rambam (Hilchot Talmud Torah 1:2) stresses that learning Torah obligates teaching it. In modern practice, this includes classrooms, shuls, podcasts, study groups, and even social media. Sefer HaChinuch (Mitzvah 419) underscores that Torah’s survival depends on transmission, and technology now allows Torah to flourish across generations and continents.

Parents and Children

  • The Torah (Deut. 6:7) commands: “You shall teach them diligently to your children.” Rambam rules that parents are the first Torah teachers. Today, this is fulfilled by giving children Torah education through schools, cheder, and home study, making Torah the family’s foundation.

Work-Life Balance

  • Talmud (Shabbat 31a) says the first question in the World to Come is: “Did you set aside times for Torah?” Balancing careers and Torah learning is thus itself a mitzvah act. Today, daily shiurim, Daf Yomi, and structured study plans help Jews uphold Torah despite modern pressures.

Teaching Converts and Outreach

  • Rambam (Hilchot Issurei Bi’ah 14:2) rules that Torah must be taught to converts. In our day, this extends to kiruv (outreach), where communities teach Torah to Jews lacking background, preventing assimilation and preserving the covenant.

Torah as a Public Good

  • Midrash (Devarim Rabbah 8:3) calls Torah “morashah kehillat Yaakov” — the inheritance of all Israel. Today, free Torah libraries, online shiurim, and global classes exemplify this principle, ensuring no Jew is excluded from Torah access.

Counteracting Distractions

  • Ramban (Deut. 11:18) explains that Torah anchors Jews against drifting after hevel v’shav — vanity and emptiness. In an age of constant media and entertainment, committing to Torah learning is spiritual resistance, preserving Jewish identity and clarity amidst cultural noise.

Notes on this Mitzvah's Fundamentals

Torah – תּוֹרָה

  • Rambam (Hilchot Talmud Torah 1:1) rules that Torah study is the greatest mitzvah, for it leads to all others. Talmud (Kiddushin 30a) says Torah is Israel’s life and length of days. Sefer HaChinuch (419) calls it the foundation of holiness. Ramban adds that Torah study itself is a form of deveikut, cleaving to Hashem. Midrash (Devarim Rabbah 7:3) calls Torah the eternal inheritance of Israel.

Faith – אֱמוּנָה

  • Rambam (Moreh Nevuchim III:51) explains Torah study builds emunah by revealing Divine wisdom. Rashi (Deut. 11:19) emphasizes that Torah spoken daily keeps faith alive in ordinary life. Talmud (Berachot 21a) declares study must always lead to action, expressing faith through deed.

Core Beliefs – יְסוֹדוֹת הָאֱמוּנָה

  • Sefer HaChinuch (419) says Torah inculcates emunah’s foundations: Hashem’s unity, providence, and commandments. Rambam (Yesodei HaTorah 4:13) rules that Torah study is the path to knowledge of G-d. Midrash Tanchuma (Noach §3) says Torah is the blueprint of creation, grounding belief itself.

Holiness – קְדֻשָּׁה

  • Ramban (Lev. 19:2) ties holiness to Torah study, which refines the soul. Talmud (Berachot 5a) teaches Torah sanctifies even mundane speech. Sefer HaChinuch emphasizes that constant immersion in Torah elevates life into kedushah.

Love – אַהֲבָה

  • Rambam (Hilchot Teshuvah 10:6) says Torah study kindles ahavat Hashem through knowledge. Talmud (Sotah 14a) shows that Torah inspires acts of lovingkindness by imitating Hashem’s ways. Rashi explains “teach your children” awakens love through familial bonds of Torah.

Community – קְהִלָּה

  • Talmud (Megillah 3a) emphasizes communal Torah readings unite Israel. Midrash Rabbah (Deut. 7:3) says Torah was given in public to teach it belongs to all. Sefer HaChinuch notes communal study strengthens kehilla and prevents sin.

Family – מִשְׁפָּחָה

  • Rambam codifies that teaching Torah to one’s children is central. Talmud (Kiddushin 29a) derives a father’s duty from this verse. Sefer HaChinuch explains family transmission is how Torah endures. Rashi interprets “your children” broadly, even including students as children.

Justice – צֶדֶק

  • Talmud (Sanhedrin 6b) teaches Torah is the measure of justice. Rambam explains that Torah knowledge ensures fair judgment. Ramban says Torah instruction makes justice not merely legal but moral. Midrash Tanchuma states Torah is the “balance scale” of the world.

Reverence – יִרְאַת שָׁמַיִם

  • Talmud (Shabbat 31b) teaches that Torah without yirah is like a treasurer without keys. Rambam explains that Torah learning must cultivate awe, not arrogance. Rashi notes Torah spoken in daily routine trains reverence for Hashem in all actions.

Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם

  • Ramban emphasizes Torah is Hashem’s word, so studying it is direct connection to Him. Rambam (Sefer HaMitzvot, Aseh 11) frames this mitzvah as essential cleaving to Hashem. Midrash says one who learns Torah has Hashem sitting opposite him.

Bein Adam L’Chavero – בֵּין אָדָם לַחֲבֵרוֹ

  • Talmud (Ta’anit 7a) stresses teaching Torah to others brings wisdom and friendship. Sefer HaChinuch explains Torah study builds ethical conduct that safeguards relationships. Midrash Rabbah says shared Torah study knits hearts together in peace.

This Mitzvah's Fundamental Badges

Faith - אֱמוּנָה

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Represents Emunah—the deep, inner trust in Hashem’s presence, oneness, and constant involvement in our lives. This badge symbolizes a heartfelt connection to G-d, rooted in belief even when we cannot see. It is the emotional and spiritual core of many mitzvot.

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Core Beliefs - יְסוֹדוֹת הָאֱמוּנָה

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Used for mitzvot that reflect Judaism’s foundational principles—belief in G-d, reward and punishment, prophecy, Torah from Heaven, and more. These commandments shape the lens through which all others are understood.

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Holiness - קְדֻשָּׁה

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Represents the concept of  spiritual intentionality, purity, and sanctity—set apart for a higher purpose.

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Love - אַהֲבָה

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Reflects mitzvot rooted in love—of G‑d, others, and the world we are entrusted to uplift.

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Reverence - יִרְאַת שָׁמַיִם

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Signifies awe and reverence toward Hashem—living with awareness of His greatness and presence.

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Between a person and G-d - בֵּין אָדָם לְמָקוֹם

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Mitzvot that define and deepen the relationship between a person and their Creator. These include commandments involving belief, prayer, Shabbat, festivals, sacrifices, and personal holiness — acts rooted in divine connection rather than human interaction.

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Between a person and their fellow - בֵּין אָדָם לַחֲבֵרוֹ

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Encompasses mitzvot that govern ethical behavior, kindness, and justice in human relationships.

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