The Haggadah and the Gemara teach the difference between the Jewish people and the inhabitants of Sodom TB Sanhedrin 109

The source of many midrashim describing how evil the people of Sodom were is found on daf TB Sanhedrin 109. Because of their evilness “§ The mishna teaches: The people of Sodom have no share in the World-to-Come. The Sages taught: The people of Sodom have no share in the World-to-Come, as it is stated: “And the men of Sodom were wicked and sinners before the Lord exceedingly” (Genesis 13:13). “Wicked” indicates in this world; “and sinners” indicates for the World-to-Come.” (Sefarias.org translation)

Here are some of the more famous stories. “The Gemara continues to discuss the sins of the people of Sodom: They had beds on which they would lay their guests; when a guest was longer than the bed they would cut him, and when a guest was shorter than the bed they would stretch him…

“When a poor person would happen to come to Sodom, each and every person would give him a dinar, and the name of the giver was written on each dinar. And they would not give or sell him bread, so that he could not spend the money and would die of hunger. When he would die, each and every person would come and take his dinar…

“There was a young woman who would take bread out to the poor people in a pitcher so the people of Sodom would not see it. The matter was revealed, and they smeared her with honey and positioned her on the wall of the city, and the hornets came and consumed her. And that is the meaning of that which is written: “And the Lord said: Because the cry of Sodom and Gomorrah is great [rabba]” (Genesis 18:20). And Rav Yehuda says that Rav says: Rabba is an allusion to the matter of the young woman [riva] who was killed for her act of kindness. It is due to that sin that the fate of the people of Sodom was sealed.” (Sefaria.org translation) The Gemara describes with of the stories that people of Sodom were cheats, thieves, and liars.

They behave the complete opposite way the Jewish people are supposed to conduct themselves. In the Haggadah we read that Rabbi Elazar ben Azaria wondered why we recite the third paragraph of the Shema at night when the mitzvah of the tzitziot is only during the daytime. “Rabbi Elazar ben Azaria said: I am almost seventy years old, and never have I merited to find the command to speak of the Exodus from Egypt at night –until Ben Zoma interpreted: It is written, ‘SO THAT YOU -SEVEN REMEMBER THE DAY OF YOUR EXODUS FROM EGYPT ALL THE DAYS OF YOUR LIFE’ ‘The days of your life’ would mean in the days; ‘all the days of your life” includes the nights. But the sages say, ‘The days of your life’ would mean only in this world; ‘all the days of your life’ brings in the time of the Messiah.” (Sefaria.org translation)

Rabbi Soloveichik explains the purpose of remembering every day or Exodus from Egypt. “In a theme that Rabbi Soloveichik emphasized in his teachings about Passover, he taught that the experience of Egypt inculcated compassion within the consciousness of every Jew. We are known as ‘the compassionate, the children of the Compassionate One.” As a people we have learned a level of mercy and sensitivity the goes above and beyond.

“In the words of Rabbi Soloveichik, compassion, or rachmanut is at the core of a world outlook which the person who is compassionate and caring cannot behave otherwise. Moreover, he says being merciful, sensitive, and kindhearted is the essence of Jewish living. This is the reason for needing a daily reminder of her people’s experience in Egypt.

“The Rav says that we are not allowed to forget our obligation to be compassionate for even a moment… and it is vital that we must we call it daily. That is why we have the daily mitzvah that we should remember our experience in Egypt strive to live each day with empathy and sensitivity towards those for less fortunate and powerless.” (The Night That Unites Haggadah, page 96-97)

The difference between the people of Sodom and the Jewish people couldn’t be clearer. In all their ways the people Sodom were cruel and insensitive while we choose strive to live a life of compassion towards our fellow human beings and all living creatures.

 

What was the sin of the generation of the flood (דּוֹר הַמַּבּוּל) TB Sanhedrin 108

Today’s daf TB Sanhedrin 108 almost exclusively discusses the generation of the flood. “The members of the generation of the flood have no share in the World-to-Come and will not stand in judgment at the end of days, as it is stated: “My soul shall not abide [yadon] in man forever” (Genesis 6:3); neither will they stand in judgment [din] nor shall their souls be restored to them. (They have no share in the World to Come, but on the other hand, they will not be resurrected to receive a punishment for the sins on the final Day of Judgment which precedes the World to Come because they already received their punishment through the flood  {Yad Ramah}-the Schottenstein travel addition of our Gemara, page 107 part 4, note 48-gg)” (TB Sanhedrin 107b, Sefaria.org translation) It also discusses the life on Noah’s Ark.

Robbery was the reason why the generation of the flood was punished according to the Gemara. “With regard to the verse: “And God said to Noah: The end of all flesh is come before Me, for the earth is filled with robbery through them, and behold, I will destroy them with the earth” (Genesis 6:13), Rabbi Yoḥanan says: Come and see how great is the power of robbery, as the generation of the flood violated every precept, but their sentence to be destroyed was not sealed until they extended their hands and engaged in robbery, as it is stated: “For the earth is filled with robbery through them, and behold, I will destroy them with the earth” (Genesis 6:13). And it is written: “Robbery is risen up into a rod of wickedness; nothing comes from them, nor from their multitude, nor from any of them, nor shall there be wailing [no’ah] for them” (Ezekiel 7:11).” (Sefaria.org translation)

I’ve been a subscriber to the magazine Biblical Archaeological Review almost from its inception. I wish I could give you the author’s name and the citation who gave murder as the alternative reason why the generation of the flood was punished.

He cites the importance of removing blood guilt in the Israelite religion by quoting Deuteronomy 21:1-9. “If, in the land that your God YHVH is assigning you to possess, someone slain is found lying in the open, the identity of the slayer not being known, your elders and magistrates shall go out and measure the distances from the corpse to the nearby towns. The elders of the town nearest to the corpse shall then take a heifer which has never been worked, which has never pulled in a yoke; and the elders of that town shall bring the heifer down to an everflowing wadi, which is not tilled or sown. There, in the wadi, they shall break the heifer’s neck. The priests, sons of Levi, shall come forward; for your God YHVH has chosen them for divine service and to pronounce blessing in the name of YHVH, and every lawsuit and case of assault is subject to their ruling. Then all the elders of the town nearest to the corpse shall wash their hands over the heifer whose neck was broken in the wadi. And they shall make this declaration: “Our hands did not shed this blood, nor did our eyes see it done. Absolve, YHVH, Your people Israel whom You redeemed, and do not let guilt for the blood of the innocent remain among Your people Israel.” And they will be absolved of bloodguilt. Thus you will remove from your midst guilt for the blood of the innocent, (my emphasis-gg) for you will be doing what is right in the sight of YHVH.”

Ever since Cain murdered Abel, all these murders went unpunished. Blood guilt accumulated and grew and grew until God could no longer tolerate the situation. What did God do? The Holy One literally cleaned the world of all that blood guilt by washing it away with the waters of the flood.

 

Mistakes were made, but not by me TB Sanhedrin 107

 Today’s daf TB Sanhedrin 107 presents the rabbinic back story to King David’s affair with Bathsheba (II Samuel 11-12). The rabbis couldn’t conceive that King David would commit such a grievous sin as committing adultery with another man’s wife.

According to the Gemara King David wanted God to test him. “Rav Yehuda says that Rav says: A person should never bring himself to undergo an ordeal, as David, king of Israel, brought himself to undergo an ordeal and failed. David said before God: Master of the Universe, for what reason does one say in prayer: God of Abraham, God of Isaac, and God of Jacob, and one does not say: God of David? God said to David: They have undergone ordeals before Me, and you have not undergone an ordeal before Me. David said before Him: Examine me and subject me to an ordeal, as it is stated: “Examine me, Lord, and subject me to an ordeal; try my kidneys and my heart” (Psalms 26:2).

“God said to him: I will subject you to an ordeal, and I will perform a matter for you that I did not perform for the Patriarchs, as for them, I did not inform them of the nature of the ordeal, while I am informing you that I will subject you to an ordeal involving a matter of a married woman, with whom relations are forbidden. Immediately, it is written: “And it came to pass one evening that David rose from his bed” (II Samuel 11:2).” (Sefaria.org translation) As you well know, King David succumbed to his yetzer hara, slept with Bathsheba, and had her husband Uriah the Hittite killed in battle when he discovered that Bathsheba was pregnant with his child.

According to Rava King David then rationalized away his sin. “Rava taught: What is the meaning of that which is written: “Against You, only You, have I sinned, and done what is evil in Your eyes; that You are justified when You speak, and right when You judge” (Psalms 51:6)? David said before the Holy One, Blessed be He: It is revealed and known before You that if I sought to suppress my evil inclination, I would have suppressed it; but I said: I will sin, so that they will not say a servant overcame his master and withstood the ordeal even though God said that he would not.

“Rava taught: What is the meaning of that which is written: “For I am ready to stumble [letzela] and my pain is always before me” (Psalms 38:18)? Bathsheba, daughter of Eliam, was designated as fit for David from the six days of Creation. Rava interprets that the term letzela is referring to Eve, who was taken from the side [tzela] of Adam, the first man, and explains that she was destined for him, just as Eve was destined for Adam. But she came to him through pain. And likewise, the school of Rabbi Yishmael taught: Bathsheba, daughter of Eliam, was designated as fit for David, but he partook of her unripe, before the appointed time. David would have ultimately married her in a permitted manner after the death of Uriah.” (Sefaria.org translation)

Carol Tarvis and Elliott Aronson in their book Mistakes Were Made (but not by me): why we justify foolish beliefs, bad decisions, and hurtful acts explain that cognitive dissonance is the engine of self-justification. “The engine that drives self-justification, the energy that produces the need to justify your actions and decisions-especially the wrong ones-is the unpleasant feeling that Festinger called ‘cognitive dissonance.’ Cognitive dissonance is a state of tension that occurs when a person holds to cognitions (ideas, attitudes, beliefs, opinions) that are psychologically inconsistent with each other…” (Page 17)

Nobody wants to live with such tension; consequently they self-justifying their actions. “Self-justification has costs and benefits. By itself, is not necessarily a bad thing. It lets us sleep at night. Without it, we would prolong the awful pangs of embarrassment. We would torture ourselves with regret over the road not taken or over how badly we navigated the road we did take. We would agonize the aftermath of almost every decision: Did we do the right thing, married the right person, buy the right house, choose the best car, enter the right career? Yet mindless self-justification, like quicksand, can draw us deeper into disaster. It blocks our ability to even see our errors, let alone correct them. It distorts reality keeping us from getting all the information we need in assessing issues clearly. It prolongs and widens and rifts between lovers, friends, and nations. It keeps us from letting go of unhealthy habits. It permits the guilty to avoid taking responsibility for their deeds. And it keeps many professionals from changing outdated attitudes and procedures that can harm the public.” (Page 11-12)

We see a prime example of this behavior in the aftermath of the greatest security breach in our country’s history when top Trump administration officials mistakenly disclosed war plans in a messaging group that included a journalist shortly before the U.S. attacked Yemen's Iran-aligned Houthis. Nobody is taking responsibility for such a breach that endangered the lives of our servicemen. When Trump was asked if anyone would be fired as a result of the firestorm, he responded: "We've pretty much looked into it. It's pretty simple, to be honest ... It's just something that can happen. It can happen."

At the outset of cognitive dissonance self-justification protects our certainties, self-esteem, and our group affiliations. Admitting a mistake and in choosing the difficult but courageous and ethical decisions to resist the easy path has immense consequences for our lives and our country. (Mistakes Were Made, Page 13)

I encourage everybody to read this book.

 

 

Balaam, Job, and Yitro, Pharaoh’s three counselors TB Sanhedrin 106

Because Passover less than two weeks away I don’t believe that we study about Balaam’s role in the persecution of the Jewish people in Egypt on days daf TB Sanhedrin 106 is a coincidence. Our Gemara is teaching us an important lesson of empathy and speaking out.

The Israelites flourished and multiplied in Egypt. The Jewish people’s problem in Egypt began when the new king arose. “A new king arose over Egypt who did not know Joseph. And he said to his people, ‘Look, the Israelite people are much too numerous for us. Let us deal shrewdly with them, so that they may not increase; otherwise in the event of war they may join our enemies in fighting against us and rise from the ground.’” (Exodus 1:8-10) According to the Gemara, Pharaoh turned to his three counselors, Balaam, Job, and Yitro, for advice how to deal with his “Jewish Question.” Each advisor responded differently.

“Rabbi Ḥiyya bar Abba says that Rabbi Simai says: Three were associates in that counsel, and they are: Balaam, Job, and Yitro. Balaam, who advised to drown the newborn males, was killed (for more details about his death, see TB Sanhedrin 106b). Job, who was silent and was reluctant to express his opinion, was sentenced to suffer afflictions. And Yitro, who fled after he disagreed with that counsel and Pharaoh sought to kill him, his descendants were privileged to sit as scribes in session with the Sanhedrin in the Chamber of Hewn Stone, as it is stated: “And the families of the scribes who dwelt in Jabez; the Tirathites, the Shimeathites, the Sucathites. These were the Kenites who came of Hammath the father of the house of Rechab” (I Chronicles 2:55). And it is written there with regard to the identity of the Kenites: “And the children of the Kenite, Moses’ father-in-law, went up from the city of the palm trees” (Judges 1:16).” (Sefaria.org translation)

“At first glance it seems difficult to understand why Job was punished. Since Pharaoh was antagonistic toward the Children of Israel, even if Job would have spoken on their behalf, nothing would have been accomplished. The proof is that Yitro was rewarded for running away in protest. Had it been within Yitro’s power to influence Pharaoh, his response would not have merited reward.

“The Brisker Rav, Rabbi Yitzkhak Zev Solveitchick, offered a classic explanation. True, Job knew that speaking out would not change Pharaoh’s mind, but he should have protested nonetheless, as Yitro did by fleeing. When something hurts, a person screams. If a person remains silent, it shows that he does not feel pain. Job was taught this lesson. He would suffer, and although shouting would not help, he would realize that when one suffers, one cries out. Previously, he should have felt the suffering of others; now he would feel his own.” (Love Your Neighbor by Zelig Pliskin, page 128-129)

Undocumented immigrants, legal immigrants, and even United States citizens have been rounded up and deported to a notorious prison in El Salvador without the due process of law guaranteed by the Constitution. The Trump administration has granted itself the authority to deport Venezuelan migrants accused of being gang members on the basis of little more than whether they have tattoos or have worn clothing associated with the criminal organization. Tattoos are astoundingly thin evidence of gang membership and would be laughed out of court if presented. The administration has acknowledged it has deported a Maryland man with protected legal status to a prison in El Salvador because of an “administrative error,” but lacked the ability to have him released. This administration feels it is above the law and can do whatever it pleases. No one is safe if the Trump administration disregards the safeguard of a writ of habeas corpus.

The above is only one example of injustice. There is not a segment of vulnerable people who DOGE hasn’t impacted in a negative way. Today’s daf teaches us to empathize with those who are suffering. Remaining quiet is not an option. Running away is not an option. Our tradition demands that we empathize, stand up, speak out, and fight for truth, justice, and the American way.

Thanks to our Seder we can secure our place in the World-to-Come and bring our final redemption closer TB Sanhedrin 104

The 10^th chapter of our massekhet begins “All of the Jewish people, even sinners and those who are liable to be executed with a court-imposed death penalty, have a share in the World-to-Come, as it is stated: ‘And your people also shall be all righteous, they shall inherit the land forever; the branch of My planting, the work of My hands, for My name to be glorified’” but then enumerates the exceptions to this rule. Among the exceptions the Mishna cites: “Three prominent kings mentioned in the Bible and four prominent commoners who are described in the Bible as men of great wisdom have no share in the World-to-Come. The three kings are: Jeroboam, son of Nebat, and Ahab, both of whom were kings of Israel, and Manasseh, king of Judea. Rabbi Yehuda says: Manasseh has a share in the World-to-Come, as it is stated concerning Manasseh: “And he prayed to Him, and He received his entreaty, and heard his supplication and brought him back to Jerusalem unto his kingdom” (II Chronicles 33:13), indicating that he repented wholeheartedly and effectively. The Rabbis said to Rabbi Yehuda: He regretted his actions, and his repentance was effective to the extent that God restored him to his kingdom, but God did not restore him to his share in life in the World-to-Come. The four commoners are: Balaam, son of Beor; Doeg the Edomite; Ahithophel; and Gehazi.” (Sefaria.org translation)

Today’s daf TB Sanhedrin 104 wonders why some of the other evil kings of Judah and commoners were not included in the above list. Hospitality and sharing your food with others tips the scale and the person’s favor.

 “Rabba bar Mari said to Rava: With regard to the list of kings, I did not hear why Jehoiakim was excluded; but with regard to the list of commoners, I heard why a certain sinner was excluded. For what reason did the tanna’im not enumerate Micah among those with no share in the World-to-Come? After all, he crafted idols that the Jewish people worshipped (see Judges, chapter 17). It is due to the fact that his bread was available for passersby, as it is stated: All those who pass by the Levites. He would provide sustenance to all hosted in his house… Rabba bar Mari said to Rava: With regard to the list of kings, I did not hear why Jehoiakim was excluded; but with regard to the list of commoners, I heard why a certain sinner was excluded. For what reason did the tanna’im not enumerate Micah among those with no share in the World-to-Come? After all, he crafted idols that the Jewish people worshipped (see Judges, chapter 17). It is due to the fact that his bread was available for passersby, as it is stated: All those who pass by the Levites. He would provide sustenance to all hosted in his house.” (Sefaria.org translation)

“And Rabbi Yoḥanan himself says: Food distances the near, and draws near the distant, and averts eyes from the wicked, sparing them from punishment” (Sefaria.org translation).

Even though none of us fall into the category of those who have no share in the World-to-Come, no wonder the story of our Exodus in the Haggadah emphasizes the importance of hospitality. We begin the Maggid portion of the Haggadah by inviting people to our Seder. “הָא לַחְמָא עַנְיָא דִי אֲכָלוּ אַבְהָתָנָא בְאַרְעָא דְמִצְרָיִם. כָל דִכְפִין יֵיתֵי וְיֵיכֹל, כָל דִצְרִיךְ יֵיתֵי וְיִפְסַח.-This is the bread of affliction (or poverty) that our ancestors ate in the land of Egypt Whoever is hungry, let him come and eat! Whoever is in need let him come and join in the Pesach.”

Eliyahu Kitov in his Haggadah comments:

“Whoever is hungry-This applies even to the non-Jew, for it is a mitzvah to feed the hungry people of other nations, so that we are not regarded as selfish, and can live in peace with them. (Yavetz)

“Whoever is in need-Impoverished Jews need not only food; they must also have the opportunity to fulfill the mitzvot. Thus no matter what type a Jew, upright or not, we invite them to our Seder table.” (The Heritage Haggadah, page 106-7)

Besides securing our place in the world to come, there is another important the connection between matzah as the bread of affliction and this most generous invitation. We bring our people’s final redemption closer.

Midrash Eicha gives two reasons for exile of Israel: “גָלְתָה יְהוּדָה מֵעֹנִי  Judah has gone into exile because of עֹנִי  (Oni, literally suffering)” [Lamentations 1:3]: because it has neglected two commandments that are called עֹנִי -they neglected to eat matzah which is called “the bread of  עֹנִי, affliction; and they neglected to help the poor (עֹנִי Oni=עָנִי ) We show our concern for our less fortunate neighbor by inviting him/her to our seder or providing his Passover needs.   When we eat the “bread of affliction,” we feel his/her pain.  The fulfillment of the mitzvah of matzah transforms the matzah’s very essence. No longer is the matzah the bread of affliction; it becomes freedom’s bread since our ancestors ate it as they left Egypt.  We hope to remedy the two reasons for the exile of Israel at our seder, not eating matzah and the neglecting of the poor so that we may merit our final redemption this year.

There are plenty of people who don’t go to seders for all sorts of reasons. Some people like our elders just don’t have the strength to hold a Seder in their house while other people don’t have the financial means to purchase an appropriate Passover meal. I encourage you to open the doors of your home and welcome in guests and make a donation to your rabbis’ Ma’ot Khitim fund which helps provide the necessary foods for the seder to those people in need.  There are Jews in every community who depend upon our generosity. 

 

 

 

Torah Lishmah, studying Torah for its own sake TB Sanhedrin 105

Today’s daf TB Sanhedrin 105 explains why Balaam, one of the four commoners who doesn’t have a share in the World-to-Come. Remember Balak hired Balaam to curse the Israelites (Numbers 22:2ff). God prevented Balaam from cursing the Jewish people. In fact he blessed them three times. The most famous blessing begins “מַה־טֹּֽבוּ אֹהָלֶֽיךָ יַעֲקֹב מִשְׁכְּ֒נֹתֶֽיךָ יִשְׂרָאֵל- How good are your tents, Jacob: your dwelling places, Israel.”

The Gemara paints a very vivid and sometimes X-rated description why Balaam lost his share in the World-to-Come. The Gemara teaches that his hatred of the Jewish people was his downfall. If he only used a bit of self-control over his emotions, he would have come to a much better end.

“§ It is stated: “And Balaam rose in the morning and saddled his donkey” (Numbers 22:21). It was taught in a baraita in the name of Rabbi Shimon ben Elazar: Love negates the standard conduct of those of prominence. This is derived from Abraham, as it is written: “And Abraham rose early in the morning and saddled his donkey” (Genesis 22:3). Atypically, he saddled the donkey himself and he did not wait for his servants. Likewise, hatred negates the standard conduct of those of prominence. This is derived from Balaam, as it is stated: “And Balaam rose early in the morning and saddled his donkey” (Numbers 22:21).

“Rav Yehuda says that Rav says: A person should always engage in Torah study and performance of a mitzva even if he does not do so for their own sake, as through engaging in them not for their own sake, he will ultimately come to engage in them for their own sake. Proof for this can be cited from the example of Balak, as in reward for the forty-two offerings that Balak sacrificed, even though he sacrificed them to facilitate the destruction of the Jewish people, he was privileged and Ruth descended from him. Rabbi Yosei bar Huna says: Ruth was the daughter of Eglon, son of the son of Balak, king of Moab. ” (Sefaria.org translation)  (Ruth was King David’s great grandmother-gg)

Barry W. Holtz in Textual Knowledge – Teaching the Bible in Theory and Practice wrote: “Studying is the essence of being a Jew. It defines who one is. Hence, Jewish learning is not only the instrumental gaining of skills, knowledge and competencies. It is the religious act par excellence. Religious education is not only a preparation for what will come later; it is being a Jew, realizing one’s Jewishness, in the very act of studying.” (https://www.sefaria.org/sheets/34559.4?lang=bi&with=all&lang2=en)

Our sages appreciated studying Torah for its own sake. “Rabbi Meir says: Anyone who involves himself in Torah for its own sake merits many things, and moreover the entire world is worthwhile for his sake; He is called "friend," "beloved," "lover of the Omnipresent," "lover of [all] creatures," "delighter of the Omnipresent," "delighter of [all] creatures." He is clothed in humility and reverence, and it prepares him to be righteous, devout, upright and trustworthy, and it distances him from sin, and draws him near to merit. We enjoy from him counsel and comprehension, understanding and strength,... It gives him kingship and dominion, and [the ability to] investigate in judgement, and the secrets of the Torah are revealed to him, and he becomes like an ever-strengthening spring, and like a river that does not stop. He is modest and long-tempered, and forgives insult to him; And it enlarges him and raises him above all [that God] made.” (Pirke Avot 6:1)

"Torah Lishmah" (תורה לשמה) means "Torah for its own sake" or "Torah for the sake of Torah," emphasizing the intrinsic value of studying Torah for the sake of learning and understanding, rather than for personal gain or other worldly reasons. 

Here's a more detailed explanation:

·        Meaning:

"Lishmah" (לשמה) translates to "for its sake" or "for the sake of it". In the context of Torah study, "Torah Lishmah" signifies studying Torah purely for the sake of the Torah itself, not for any ulterior motive. 

·        Purpose:

The goal of Torah Lishmah is to deepen one's understanding and appreciation of the Torah's teachings, connecting with the Divine through the study of the sacred text. 

·        Contrast with "Lo Lishmah":

The opposite of Torah Lishmah is "Torah Lo Lishmah" (תורה לא לשמה), which refers to studying Torah for reasons other than its inherent value, such as to gain knowledge, status, or other worldly benefits. 

·        Halachic and Kabbalistic Perspectives:

·        Halachic: The Alter Rebbe defines Lishma as learning "LeShem Shamayim" - for the sake of heaven, to do what God wants, and not for personal gain or fear of punishment. 

·        Kabbalistic: Tanya, chapter 5, describes Lishma as understanding Torah according to one's ability to connect his soul to God through that understanding. 

·        Examples:

·        Learning Torah to better understand the world and one's place in it. 

·        Studying Torah to deepen one's connection with God. 

·        Engaging with the text to cultivate wisdom and ethical behavior.  (https://www.google.com/search?q=torah+lishmah&oq=&gs_lcrp=EgZjaHJvbWUqCQgCECMYJxjqAjIJCAAQIxgnGOoCMgkIARAjGCcY6gIyCQgCECMYJxjqAjIJCAMQIxgnGOoCMgkIBBAuGCcY6gIyCQgFECMYJxjqAjIJCAYQIxgnGOoCMgkIBxAjGCcY6gLSAQkyMjIyajBqMTWoAgiwAgHxBRCFTt1O_jCH&sourceid=chrome&ie=UTF-8)

 

Even though studying Torah Lo Lishma is not praiseworthy, it is better than not studying Torah at all. Torah study ennobles our lives and makes us better people. We pray that those who engage in Torah Lo Lishma will ultimately appreciate Torah study for its own sake and walked down that pleasant path in life.