In a world often obsessed with outcomes and measurable results, the concept of learning for its own sake can seem almost foreign. Yet, within the realm of Torah study, this very principle lies at the heart of the educational experience. In this article, we will explore the differences between Torah study and secular education and consider what each approach can teach the other.
Rabbi Twerski highlights a key distinction between Torah study and secular knowledge, stating, โTorah is not only a means to life but also an ultimate goal. In contrast to the study of secular knowledge, which is essentially utilitarian, Torah is the goal of life itself.โ1 When it comes to secular knowledge, its value often lies primarily in its practical application. We learn science to build bridges, medicine to heal, or law to maintain order. The end result is the primary focus. Torah, however, is different. Its primary value is not tied to a specific result. Instead, the act of engaging with Torahโstudying it, debating it, struggling to understand itโis itself a spiritual endeavor in and of itself. The process of learning becomes the goal.ย
Rabbi Tarfon’s famous saying (Pirkei Avot 2:16) encapsulates this idea:
ืืึผื ืึธืึธื ืืึนืึตืจ, ืึนื ืขึธืึถืืึธ ืึทืึฐึผืึธืืึธื ืึดืึฐืึนืจ, ืึฐืึนื ืึทืชึธึผื ืึถื ืืึนืจึดืื ืึดืึธึผืึตื ืึดืึถึผื ึธึผืย
He [Rabbi Tarfon] used to say: It is not your duty to finish the work, but neither are you at liberty to neglect it.
This seemingly paradoxical statement highlights the importance of the process. We are obligated to engage with the work (Torah study, mitzvah observance) even with the knowledge that we will never fully “finish” the task. The emphasis is not on achieving a complete and final product, but on the continuous effort and the ongoing engagement. We are not expected to single-handedly perfect the world or master all of Torah. But we are expected to be actively involved in the process, to contribute our part, however small it may seem.
The concept of valuing the process is also found in Vayikra 26:3-4:
ืึดืึพืึฐึผืึปืงึนึผืชึทึื ืชึตึผืึตึืืึผ ืึฐืึถืชึพืึดืฆึฐืึบืชึทึฃื ืชึดึผืฉึฐืืึฐืจึืึผ ืึทืขึฒืฉึดืืืชึถึื ืึนืชึธึฝืื ืึฐื ึธืชึทืชึดึผึฅื ืึดืฉึฐืืึตืืึถึื ืึฐึผืขึดืชึธึผึื ืึฐื ึธืชึฐื ึธึคื ืึธืึธึืจึถืฅึ ืึฐืืึผืึธึืึผ ืึฐืขึตึฅืฅ ืึทืฉึธึผืืึถึื ืึดืชึตึผึฅื ืคึดึผืจึฐืึฝืึนื
If you follow My statutes and faithfully observe My commandments, I will grant your rains in their season, so that the earth shall yield its produce and the trees of the field their fruit.
Rashi, picking up on the seemingly repetitive wording, seeks to differentiate between these two expressions: observing Hashemโs statutes and following His commandments. He writes:
If you follow My statutes. I might think that this refers to the fulfillment of the commandments. However, when Scripture says, โand observe My commandments,โ the fulfillment of the commandments is [already] stated. So what is the meaning of โIf you follow My statutesโ? It means that you must toil in the study of Torah.
Thus Torah is not merely about fulfilling commandments or checking off tasks; itโs about the active involvement in learning and understanding. By placing importance on the study of Torah, rather than solely on its external observance, Torah study becomes a spiritual journey that transcends the practical outcome.
This approach stands in stark contrast to secular education. In high school and university, for example, the ultimate measure of success is the exam grade. No matter how much you learned and grew intellectually through studying, what truly mattered was your performance on the test. A high score validated your efforts, while a low score diminished them, even if you spent a long time revising for the exam. The focus was on the result, not the process of learning.
When we are focused on the end goal, we are likely to get frustrated and impatient. When, however, we embrace the process of Torah study as the primary focus, our perspective shifts. We become more patient with ourselves and the learning process. The inevitable challenges and difficulties encountered in understanding complex concepts or grappling with conflicting interpretations become opportunities for growth and deeper engagement. We are less concerned with immediate results and more focused on the ongoing effort.ย
Think of it this way: Secular education typically has a clear end goalโsuch as achieving a certain exam grade or graduatingโwhich serves as the practical outcome of the learning. In this context, the learning process is simply the means to reach that goal. Torah study, on the other hand, is a lifelong pursuit, and the learning itself is a significant part of the destination. The process of engaging with Torahโthe intellectual and spiritual journeyโis itself a reward.
When we are focused on the end goal, we are likely to get frustrated and impatient. When, however, we embrace the process of Torah study as the primary focus, our perspective shifts. We become more patient with ourselves and the learning process. The inevitable challenges and difficulties encountered in understanding complex concepts or grappling with conflicting interpretations become opportunities for growth and deeper engagement. We are less concerned with immediate results and more focused on the ongoing effort.
Bridging the Divide
Thus far, we have presented Torah study and secular education as near opposites; our goal has been to really lay out archetypes of the two approaches. In truth, while this distinction between Torah study and secular education highlights important differences, it’s crucial to recognize that these approaches are not entirely mutually exclusive. There is and should be an overlap. Each approach can learn from the other.
Secular education can benefit from becoming more of an end in itself, rather than solely a means to an end (like a good job or high grades). Consider ancient Greek philosophy, for example. There, learning was often pursued for its own sake, for the cultivation of an educated and well-rounded individual. Secular education could explore ways to balance its focus on utilitarian goals with the cultivation of intrinsic motivation, recognizing that both are essential for a holistic education.
Torah study can greatly benefit from a more organized approach. By setting clear, achievable goals for specific time periodsโlike a week, a month, or a semesterโstudents can have a sense of direction and purpose in their learning. Even as adults outside of a formal educational setting, we can set personal learning targets to keep us focused. This approach provides a way to measure progress while still honoring the intrinsic value of the learning process.
In conclusion, Torah study and secular education offer somewhat different pedagogical approaches. While secular education often prioritizes practical application and measurable outcomes, Torah study emphasizes the intrinsic value of the learning process itself. However, these approaches are not mutually exclusive. Secular education can benefit from cultivating a greater appreciation for intrinsic motivation, while Torah study can be enhanced by incorporating more structured learning goals and assessments. By recognizing the strengths of both approaches and striving for balance, we can create a richer and more meaningful educational experience.
- Living Each Week, p.155ย โฉ๏ธ
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