Darchei HaTalmud: Author's Introduction

            Anyone who desires to be wise should “increase his devotion to the Yeshiva” (Niddah 70b). That is, he should sit at length over his books and investigate well everything he studies. It is not sufficient for this type of investigation to study a text once or twice. He must increase his devotion until he can sit over the same passage time and time again, for with each reexamination, it is inconceivable that he will not discover something completely new. Our Rabbis of blessed memory have stated this idea directly: "There is no comparison between one who studies a text one hundred times, and one who studies that same text one hundred and one times” (Chagigah 9b). Take this saying to heart: Nothing of value that you desire can be gained on the first attempt. Therefore, you must strive energetically and diligently to study a text time after time in order to reach your desired goal. 

     Even after having done all this, one must still ask for mercy and help from Heaven. Do not say: "It is my own power and the strength of my hand that have done this for me.” For whoever will put his trust in Hashem Yisberach and not rely the powers of his mind, his sharp reason and strength of understanding, will discover true happiness. He can be assured of attaining also the wisdom which he desired with the help of Hashem.

General Rules for Talmud study.

            The fundamental principle of intensive study is to approach the text based on an exacting and precise use of language. This means that you must strive to ascertain if the text contains any extra word or if it is in any way repetitious. Can you discern some new idea about the topic under discussion or in the given proposition? If there is any unusual language, or any variation in law, or any change in approach from one topic to the next, the discrepancy must be explained. You must carefully investigate, examine and question the text under study, and strive to extract the wealth of meaning in each and every word. Every part of the text should teach you something completely new that could not have been understood from any previous part. In this way, you will come to know and understand the source and essence of the concept at hand, after you have set out its exact definition, and definition, and determined what exactly is the case being discussed and its law.  

            At the beginning of your inquiry into the Talmud, let the Talmud itself establish the proper premises and mode of thinking. Thus we assume that each and every speaker in the Talmud, whether he asks or answers a question, is extremely intelligent. All their words are full of wisdom, understanding and knowledge; they contain nothing crooked or twisted. This premise is found in the Talmud itself, in the words of our Rabbis of blessed memory: "Do you mean to suggest that we are dealing with fools?!" (Shevuoth 48b). Accordingly, you must look deeply into all their words and discern if they are reasonable, powerful, and sound like a polished mirror, or pointless and weak like a tasteless paste? Are their words readily acceptable or farfetched? It is then the task of the student to justify every statement and refine its meaning in such a way that the intended thought becomes pleasing, acceptable and reasonable to the mind. Do not err or stray from this path by attributing faulty or frail meanings to their words for not one word can fall by the wayside, and all of their words are the words of the living G-d. If their words are empty, the emptiness is ours. Even when one of the Rabbis changes his opinion, the Talmud asks for a sound and reasonable understanding of his thoughts, "How did he reason at first, and at the end, what is his reasoning that he should change his opinion?” (Katuboth 86a, et. al.).

          At the beginning of your inquiry into the Talmud, go over the whole passage to form a general impression of its intention and its overall content. Afterwards, go over the whole passage again in order to discern each and every particular part and the logical connections between them. Next, take your initial impression about the meaning of the passage and make another review of the text’s language in order to determine whether your understanding is consistent with the words used. The next step is to discover the sources and rationale of the passage and to investigate all of its particulars and causes. Any doubt which arises from your inquiry, or any difficult interpretation, or any objection, should not be treated lightly. On the contrary, do not allow yourself to move from that spot until you have found a satisfactory resolution for them. Finally, as Shlomo Hamelech has said, "Do not rely on your own understanding" (Proverbs, 3:5). Therefore, do not be satisfied with your own resolutions until you have asked your friend about them, for a man does not perceive the faults in his own reasoning, and his friend corrects them. 

            Each and every statement or saying in the passage of the Talmud must be carefully examined to know what benefit or what new law or laws come from them and what general principle do they share. It is useful to list or count the new laws as the Talmud itself teaches us when it states: "Two laws are derived from it" (שמע מינה תרתי), "Three laws are derived from it" (שמע מינה תלת), A sign is significant (סימנא מילתא היא). These phrases indicate the value of making signs and abstract categories in every topic or elucidation which you study in order to remember, store, and impress them upon your mind forever. The Talmud also employs the method of attaching numbers to its discourses. For example: "A woman is acquired by three means" (Kiddushin 2a), "There are four categories of damage" (Babba Kamma 2a), and "Fifteen women exempt..." (Yebomoth 2a), and many similar passages. In addition, you should list or count the alternative commentaries or alternative versions of the text, after you have examined the source of each commentary, and the basis of their differences and the abstract principles which are the foundation for each one. These methods of listing and counting will ensure that what you have studied will not be lost. 

            Another additional method is to look for metaphors and comparisons for each concept which will create a graphic mental picture of these ideas so that they will be firmly impressed in your mind and not forgotten. The Midrash Rabbah, Song of Songs states (Shir HaShirim Rabbah, 1:1:8): "Do not take metaphors lightly, since it is through them that man can grasp the meaning of the words of Torah, for King Solomon made metaphors for the Torah like the handles of a heavy chest and through them he made the detailed teachings of the Torah clear”. These three methods of listing, counting and making graphic comparisons will prevent the losses and pitfalls caused by forgetfulness and will give you increased strength and drive in all your Talmudic inquiry. After you have understood the passage of the Talmud as prescribed above, re-examine it once again to discover if some new objection or doubt can be raised against it, as it is written, "and he said, ‘do it a second time’, and they did it a second time, and he said ‘do it a third time’, and they did it a third time"  (Kings 1, 18:34). This is the way to keep the things that you have understood eternally in your mind. 

            Initially, before you begin your inquiry into a passage of the Talmud, you should read the text aloud two or three times with a joyous heart. This familiarity will help you carefully examine its use of language and acquire an understanding of the text according to the plain meaning of its words. Along with the plain meaning of the words, consider the text a second time to determine its full ramifications, and the implications the specific words used. In this fundamental distinction about the text of the Talmud, the first aspect is called פשט or plain meaning and the second is called דיוק or implication.   When the text in question is a Mishnah, we refer to the Mishnah itself and the Law implied in the Mishnah. Logicians refer to the plain meaning as a “premise” and to the implication as a “logical consequence”. Keep this distinction before your eyes when you consider what novel idea is contained in the passage which you are studying. Is there a novel idea in the plain meaning of the text or not? Is there a novel idea in the implications of the text? Now if there is a novel idea to be found in the plain meaning then no objection will be raised against the author of that statement, even though there is no novel idea contained in the implications of his statement. However, if no novel idea is to be found in the plain meaning, an objection will be raised against the author of such a statement in the following manner: "When he spoke, what was he teaching us? This idea is simple!" (מאי קא משמע לן פשיטא). Sometimes a novel idea is found only in the implications of a statement and not in the statement itself. In this case there is a possible resolution to the above objection as follows: "This statement was taught solely for its inference" (משום דיוקא נקט ליה). Sometimes a passage of the Talmud may contain two statements even according to the plain meaning of the text and nonetheless a novel idea exists only in one of them. In this case, an objection will be raised against the obvious statement. When the novel idea is contained in the first statement and not in the last, the resolution offered is: "The last statement was mentioned merely in connection with the first statement." ((אגב רישא נקט סיפא. When the novel idea is contained in the last statement and in the first statement is obvious, the proper resolution is: "Since it was necessary to teach the last statement, the first statement was also taught along with it." (איידי דבעי למתני סיפא, תני נמי רישא). The counterpoint to every novel idea in a text is the perspective of common sense. Ask yourself about each statement or law what would you have said according to your own reasoning, or how would you have ruled logically in such a case if the Tanna or Amora had not  come forward with his novel idea. This question will invariably produce great results, for if your common sense brings you to the same understanding as the Tanna or Amora, then you should raise the objection: "What novel idea does he intend to teach us here? This idea appears quite simple!" (מאי אתא לאשמועינן פשטא). On the other hand, if your reasoning is opposite to his, then you must search for and discover the proof which necessitates his opposition to what seemed so reasonable in your eyes, and at the same time, you must search for and discover the hidden weakness or fault in your own reasoning. This process of investigation is called “external common sense” or “independent reasoning” (מבחוץ סברא). There is a parallel application of this method when investigating a Gemara text, or a Torah verse in connection to the explanations of the Commentators. First apply your own independent reasoning to understand what has been stated as far as you can, and then you will be able to appreciate the novel ideas of the Commentators in their explanations. In summary, you should investigate over and over again whatever passage you choose to study until you are satisfied as to the real reason for each and every law that the Tanna has stated, and what was the specific argument that led him to his conclusion. You must know his reasoning and the reasoning of any other Tanna who disagrees with him. You must know the roots and branches of this law in the Torah and also under which of the commandments is this law categorized and classified. In the same vein, you must determine whether this law is from the Torah or from the Rabbis.

Commentaries

            At the beginning of your inquiry into the Commentators on the Talmud, take note of the specific words of the text which the author has chosen to explain. See what exactly has been stated in the Gemara, and what has been added by the Commentator. In this way, you will fully appreciate the intent of the Commentator.  Is he:

1.  Adjusting the language to better reflect the sense of the passage?
2. Explaining the subject matter or background information? 
3. Resolving a possible objection? 
4. Removing some doubt? 
5. Or alerting us to avoid some other commentary or viewpoint? 

Take note of any differences that may exist between the author’s text of the Gemara and our text. After you have taken these steps to discover the intent of the Commentator, you should examine his words more deeply by considering any opposite or alternative opinions, for then you will know what he has avoided or rejected. 

     The proper approach is first to study and understand the Gemara as deeply as you can,  and only then should you come to the Commentator. See whether your understanding agrees with his explanation or not. This is the way for you to achieve a clear understanding of his intention. Then ask yourself: “What explanation does this author reject, or what does he wish to avoid, and what is the logical basis of his explanation?” As long as you have not pursued these important steps in the inquiry into the Commentators, his intention will remain hidden, and his explanation unknown, and you cannot discover what it is that he is rejecting. Carefully study the Gemara or Torah verse on its own, and afterward carefully investigate the commentary on its own. After this, examine the Commentator’s overall viewpoint. Finally, go back and see how all you have learned can be consistently resolved with the words of the Gemara. Make Rashi the chief Commentator in all you investigation of the others. After grasping the intention of each and every section of the Tosephos and the other innovative Commentators on the Halachah, whether they are resolving some doubt or avoiding some objection about the text in question, return and re-investigate Rashi’s commentary. See if Rashi had the same problem, but solved it differently, or if those Commentators and Rashi are in agreement or at odds. As a rule, you should compare each commentator’s view throughout the Talmudic debate to understand the points upon which they follow the same overall viewpoint and where there are different viewpoints.

Rules for achieving a complete and true understanding

          At the beginning of your inquiry into the Talmud, go over the whole passage to form a general impression of its intention and its overall content. Afterwards, go over the whole passage again in order to discern each and every particular part and the logical connections between them. Next, take your initial impression about the meaning of the passage and make another review of the text’s language in order to determine whether your understanding is consistent with the words used. The next step is to discover the sources and rationale of the passage and to investigate all of its particulars and causes. Any doubt which arises from your inquiry, or any difficult interpretation, or any objection, should not be treated lightly. On the contrary, do not allow yourself to move from that spot until you have found a satisfactory resolution for them. Finally, as Shlomo Hamelech has said, "Do not rely on your own understanding" (Proverbs, 3:5). Therefore, do not be satisfied with your own resolutions until you have asked your friend about them, for a man does not perceive the faults in his own reasoning, and his friend corrects them. 

            Each and every statement or saying in the passage of the Talmud must be carefully examined to know what benefit or what new law or laws come from them and what general principle do they share. It is useful to list or count the new laws as the Talmud itself teaches us when it states: "Two laws are derived from it" (שמע מינה תרתי), "Three laws are derived from it" (שמע מינה תלת), A sign is significant (סימנא מילתא היא). These phrases indicate the value of making signs and abstract categories in every topic or elucidation which you study in order to remember, store, and impress them upon your mind forever. The Talmud also employs the method of attaching numbers to its discourses. For example: "A woman is acquired by three means" (Kiddushin 2a), "There are four categories of damage" (Babba Kamma 2a), and "Fifteen women exempt..." (Yebomoth 2a), and many similar passages. In addition, you should list or count the alternative commentaries or alternative versions of the text, after you have examined the source of each commentary, and the basis of their differences and the abstract principles which are the foundation for each one. These methods of listing and counting will ensure that what you have studied will not be lost. 

            Another additional method is to look for metaphors and comparisons for each concept which will create a graphic mental picture of these ideas so that they will be firmly impressed in your mind and not forgotten. The Midrash Rabbah, Song of Songs states (Shir HaShirim Rabbah, 1:1:8): "Do not take metaphors lightly, since it is through them that man can grasp the meaning of the words of Torah, for King Solomon made metaphors for the Torah like the handles of a heavy chest and through them he made the detailed teachings of the Torah clear”. These three methods of listing, counting and making graphic comparisons will prevent the losses and pitfalls caused by forgetfulness and will give you increased strength and drive in all your Talmudic inquiry. After you have understood the passage of the Talmud as prescribed above, re-examine it once again to discover if some new objection or doubt can be raised against it, as it is written, "and he said, ‘do it a second time’, and they did it a second time, and he said ‘do it a third time’, and they did it a third time"  (Kings 1, 18:34). This is the way to keep the things that you have understood eternally in your mind. 

            Initially, before you begin your inquiry into a passage of the Talmud, you should read the text aloud two or three times with a joyous heart. This familiarity will help you carefully examine its use of language and acquire an understanding of the text according to the plain meaning of its words. Along with the plain meaning of the words, consider the text a second time to determine its full ramifications, and the implications the specific words used. In this fundamental distinction about the text of the Talmud, the first aspect is called פשט or plain meaning and the second is called דיוק or implication.   When the text in question is a Mishnah, we refer to the Mishnah itself and the Law implied in the Mishnah. Logicians refer to the plain meaning as a “premise” and to the implication as a “logical consequence”. Keep this distinction before your eyes when you consider what novel idea is contained in the passage which you are studying. Is there a novel idea in the plain meaning of the text or not? Is there a novel idea in the implications of the text? Now if there is a novel idea to be found in the plain meaning then no objection will be raised against the author of that statement, even though there is no novel idea contained in the implications of his statement. However, if no novel idea is to be found in the plain meaning, an objection will be raised against the author of such a statement in the following manner: "When he spoke, what was he teaching us? This idea is simple!" (מאי קא משמע לן פשיטא). Sometimes a novel idea is found only in the implications of a statement and not in the statement itself. In this case there is a possible resolution to the above objection as follows: "This statement was taught solely for its inference" (משום דיוקא נקט ליה). Sometimes a passage of the Talmud may contain two statements even according to the plain meaning of the text and nonetheless a novel idea exists only in one of them. In this case, an objection will be raised against the obvious statement. When the novel idea is contained in the first statement and not in the last, the resolution offered is: "The last statement was mentioned merely in connection with the first statement." ((אגב רישא נקט סיפא. When the novel idea is contained in the last statement and in the first statement is obvious, the proper resolution is: "Since it was necessary to teach the last statement, the first statement was also taught along with it." (איידי דבעי למתני סיפא, תני נמי רישא). The counterpoint to every novel idea in a text is the perspective of common sense. Ask yourself about each statement or law what would you have said according to your own reasoning, or how would you have ruled logically in such a case if the Tanna or Amora had not  come forward with his novel idea. This question will invariably produce great results, for if your common sense brings you to the same understanding as the Tanna or Amora, then you should raise the objection: "What novel idea does he intend to teach us here? This idea appears quite simple!" (מאי אתא לאשמועינן פשטא). On the other hand, if your reasoning is opposite to his, then you must search for and discover the proof which necessitates his opposition to what seemed so reasonable in your eyes, and at the same time, you must search for and discover the hidden weakness or fault in your own reasoning. This process of investigation is called “external common sense” or “independent reasoning” (מבחוץ סברא). There is a parallel application of this method when investigating a Gemara text, or a Torah verse in connection to the explanations of the Commentators. First apply your own independent reasoning to understand what has been stated as far as you can, and then you will be able to appreciate the novel ideas of the Commentators in their explanations. In summary, you should investigate over and over again whatever passage you choose to study until you are satisfied as to the real reason for each and every law that the Tanna has stated, and what was the specific argument that led him to his conclusion. You must know his reasoning and the reasoning of any other Tanna who disagrees with him. You must know the roots and branches of this law in the Torah and also under which of the commandments is this law categorized and classified. In the same vein, you must determine whether this law is from the Torah or from the Rabbis.