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.