Torah study is the most important mitzvah in Judaism. It is the primary means by which we come to know what God expects of us and how we are meant to live according to His will. Beyond that, the very act of learning fosters a personal connection and bond between us and God, fulfilling the ultimate purpose of life.
Why Religious Jews Devote So Much Time to Torah Study
In much of the observant Jewish world, large portions of the day are devoted to Torah study. Why isn’t an hour a week enough? Why do some choose to spend so much of their time-often at the expense of other pursuits-immersed in learning?
From the earliest days of Jewish history, Torah study has stood at the center of Jewish life. Not sports, not politics, not entertainment-Torah. In this world, the most admired figures are not celebrities or athletes, but scholars who dedicate their lives to learning. In fact, when Jewish mothers light Shabbat candles each week, they traditionally express their highest hopes for their children and say: “May I merit to raise sons and grandsons, wise and understanding… who illuminate the world with Torah and good deeds.”
The Greatest Mitzvah
In Jewish tradition, Torah study is the greatest mitzvah of all, as the Sages taught: “The study of Torah is equal to them all” (Mishnah Pe’ah 1:1).
Without Torah study, we cannot know what God asks of us. The Torah contains not only the laws that govern Jewish life, but also the moral principles that inform our lives and approach to the world. As the Talmud teaches: “Great is study, for study leads to action” (Kiddushin 40b).
Beyond this, Torah learning shapes the soul. It refines our character, elevates our moral awareness, and aligns our inner selves with God’s Divine will. This happens in two ways: first, through the direct influence of the Torah’s ethical teachings and inspiring role models; and second, through a spiritual quality unique to the Torah itself, since the act of learning draws down a sacred light that transforms the soul. As the Sages said: “The light within it returns a person to the good” (Eichah Rabbah). Even when one doesn’t feel it, learning Torah connects the soul to its Source and purifies it.
Learning “For Its Own Sake”
In the wider world, people study various disciplines for a variety of reasons, such as career advancement, earning degrees, practical skills, and personal enjoyment. Torah study, while full of personal benefits, is meant to be pursued “for its own sake,” out of a pure desire to fulfill God’s will. The Rambam (Maimonides) describes one who serves out of love: “He engages in Torah and mitzvot (Divine commandments) and follows the paths of wisdom, not for any worldly reason… but because it is the truth” (Hilchot Teshuvah 10).
This is why even those who have learned for decades continue to study daily, fulfilling the verse: “You shall meditate on it day and night” (Yehoshua 1:8). Torah study is not a discipline one “graduates” from. It’s a lifelong calling.
A Living Connection to God
The Torah is God’s own wisdom and will. When we study it, we connect directly with the Infinite. The Sages taught that the opening word of the Ten Commandments, “Anochi” (“I am”), is an acronym for the Aramaic phrase Ana Nafshi Ketavit Yehavit-“I wrote and gave My very soul.” In other words, God placed Himself into the Torah. Torah learning is an encounter with Him.
Mishlei refers to the Torah as “a tree of life to those who hold fast to it” (3:18). Like a tree, it has roots (our attachment to God through study), a trunk (the Divine wisdom we acquire), and fruit (the practical guidance necessary to live a life of mitzvot and moral integrity).
Our Lifeline
Jewish history shows that whenever Torah study has been neglected, assimilation and spiritual erosion have followed. Every Jewish community that failed to make Torah study a top priority eventually disappeared. That is why we traditionally bless a newborn by saying: “May he grow to Torah, to marriage, and to good deeds”-in that order.
The Talmud (Berachot 61b) tells of Rabbi Akiva, who in the 1st century defied the Roman ban on teaching Torah. When warned by a fellow Jew about the danger, he replied with a parable:
A fox once invited a fish to escape the fishermen’s nets by coming onto dry land. The fish refused, and explained, “If we are afraid in the water, our natural habitat that provides us with life, how much more so on land, an environment that will cause our death!”
Rabbi Akiva’s point is clear. Torah is to Jews what water is to fish-without it, we cannot survive.
A Commandment for Everyone
Torah study is not just a privilege. It is an obligation for every Jew, regardless of age, wealth, or circumstance. As the Rambam (Maimonides) writes: “Even a pauper who begs for his bread… even one who has a wife and children must set aside time for Torah study, by day and by night” (Mishneh Torah, Hilchot Talmud Torah 1:8-9).
And it is never too late to start. Rabbi Akiva himself began learning the Hebrew alphabet at age 40, eventually becoming the greatest sage of his generation, with 24,000 students. The beginning may be challenging, but with persistence, dedication, and guidance, Torah study becomes not just an intellectual pursuit but a profound spiritual experience.
In the end, Torah study is not merely an important Jewish value-it is the heartbeat of Jewish existence. Every moment spent learning is a moment of eternal worth, a direct link to God, and the sustaining force of the Jewish people. Without it, we can’t survive. With it, we live our fullest and most impactful lives.
Jewish wisdom is in high demand in South Korea. Courses on Judaism can be found in every university, entire sections of bookstores are devoted to Jewish education and spiritual life, and the study of stories about the Sages of Israel is required coursework in school.
This fascination has made Jewish thought a source of inspiration not only in Korea, but also among Ukrainians who have embraced the Jewish bookshelf-delving into rabbinic literature, works on ethics and morality, lessons in child-rearing inspired by the “Jewish mother,” Talmudic legends, and passages from Ethics of the Fathers, among other things.
In a 2011 interview, South Korea’s ambassador to Israel, Kim Il-Soo, explained:
Our public is very interested in the Talmud and its stories, and they are known in almost every home. In our school curricula, we study the ‘Old Testament’ as well as books about the Talmud that are familiar to every student. Thanks to this, we are raising our children successfully.
Another South Korean ambassador, Dr. Song Deok-You, echoed this sentiment:
Many believe that Jewish people possess a special power or energy that helps them live as a unique nation. This has sparked great interest in Korea in Judaism, especially in the Talmud.
The Torah should be engraved in our minds, our hearts, and in every part of our being. Reaching that level requires dedication-immersive Torah study marked by focus, memorization, and constant review.
There are countless stories of great scholars who showed little aptitude in childhood, yet through persistence and tireless effort achieved greatness. That is why after learning a passage once, we must review it again and again until it becomes firmly etched in our minds.
Many testify that each time they review material they have already learned, they discover something new. As S.Y. Agnon once wrote:
The first time a person learns, he understands. The second time he learns, he wonders: I deceived myself into thinking I understood, when in fact I understood nothing. The third time, he understands and does not understand. The fourth time, he understands what he had not understood, and does not understand what he had understood. And so it goes, time after time. But if he toils much and reviews often-until he forgets how many times he has reviewed-and he has help from Heaven, then he begins to understand. And that is the beginning of wisdom (Ir U’melo’ah).
3. The Mitzvah of Torah Education
Passing the chain of Jewish tradition from one generation to the next begins long before a child reaches Bar or Bat Mitzvah. Parents are tasked with the special mitzvah of teaching their children as soon as they are able to speak. The first verses are often “Torah tzivah lanu Moshe, morashah kehilat Yaakov”-“Moshe commanded us the Torah, an inheritance for the congregation of Yaakov” (Devarim 33), and of course the Shema: “Shema Yisrael, Hashem Elokeinu, Hashem Echad”-“Hear, O Israel, the Lord is our God, the Lord is One” (Devarim 6).
By preschool, children are introduced to stories from the weekly Torah portion, simple halachot (Jewish laws), and beloved teachings from the Sages. As they grow, the learning expands in both depth and quantity, matching their ability to understand and absorb.
Parents need not teach their children entirely on their own; they can turn to a teacher, rabbi, or mentor. Still, learning together remains one of the most precious opportunities for connection, especially when it is shared with joy, patience, and warmth.
4. The Fire of Torah
The Torah commands: “You shall teach them to your children, and speak of them when you sit in your home, when you walk on the way, when you lie down, and when you rise up” (Devarim 6). In other words, every place is suitable for Torah study-at home, on a train, in the dining hall, in a hotel, in a tent, in a shop, in the car, or even on a hike.
Still, the most iconic setting for Torah study is the yeshiva, typically for young, unmarried men. In many yeshivas, learning continues day and night, on weekdays and Shabbat. Most of the time, study takes place b’chavruta-in pairs-though sometimes in formal classes. The sound from the study hall can be deafening, as students become so engrossed that they debate and even shout in excitement in an outpouring known as the “the fire of Torah”.
5. Rashi Script
Many Jewish holy books feature an ancient typeface known as “Rashi script.” When the printing press was invented in the 15th century, the very first Hebrew book to be printed was a Chumash (Pentateuch) with Rashi’s commentary. To avoid confusing readers as to which text was the Torah itself and which was commentary, printers created a special font to distinguish between the two. The Chumash was printed in the standard Hebrew typeface, while Rashi’s commentary appeared in the new font.
And so this “new” script was born-despite the fact that Rashi himself had never seen let alone used the script that now bears his name.
It’s well worth becoming familiar with. With a bit of practice, it can be read fluently. Most of the letters closely resemble regular Hebrew letters.
Jewish wisdom is in high demand in South Korea. Courses on Judaism can be found in every university, entire sections of bookstores are devoted to Jewish education and spiritual life, and the study of stories about the Sages of Israel is required coursework in school.
This fascination has made Jewish thought a source of inspiration not only in Korea, but also among Ukrainians who have embraced the Jewish bookshelf-delving into rabbinic literature, works on ethics and morality, lessons in child-rearing inspired by the “Jewish mother,” Talmudic legends, and passages from Ethics of the Fathers, among other things.
In a 2011 interview, South Korea’s ambassador to Israel, Kim Il-Soo, explained:
Our public is very interested in the Talmud and its stories, and they are known in almost every home. In our school curricula, we study the ‘Old Testament’ as well as books about the Talmud that are familiar to every student. Thanks to this, we are raising our children successfully.
Another South Korean ambassador, Dr. Song Deok-You, echoed this sentiment:
Many believe that Jewish people possess a special power or energy that helps them live as a unique nation. This has sparked great interest in Korea in Judaism, especially in the Talmud.
The Torah should be engraved in our minds, our hearts, and in every part of our being. Reaching that level requires dedication-immersive Torah study marked by focus, memorization, and constant review.
There are countless stories of great scholars who showed little aptitude in childhood, yet through persistence and tireless effort achieved greatness. That is why after learning a passage once, we must review it again and again until it becomes firmly etched in our minds.
Many testify that each time they review material they have already learned, they discover something new. As S.Y. Agnon once wrote:
The first time a person learns, he understands. The second time he learns, he wonders: I deceived myself into thinking I understood, when in fact I understood nothing. The third time, he understands and does not understand. The fourth time, he understands what he had not understood, and does not understand what he had understood. And so it goes, time after time. But if he toils much and reviews often-until he forgets how many times he has reviewed-and he has help from Heaven, then he begins to understand. And that is the beginning of wisdom (Ir U’melo’ah).
3. The Mitzvah of Torah Education
Passing the chain of Jewish tradition from one generation to the next begins long before a child reaches Bar or Bat Mitzvah. Parents are tasked with the special mitzvah of teaching their children as soon as they are able to speak. The first verses are often “Torah tzivah lanu Moshe, morashah kehilat Yaakov”-“Moshe commanded us the Torah, an inheritance for the congregation of Yaakov” (Devarim 33), and of course the Shema: “Shema Yisrael, Hashem Elokeinu, Hashem Echad”-“Hear, O Israel, the Lord is our God, the Lord is One” (Devarim 6).
By preschool, children are introduced to stories from the weekly Torah portion, simple halachot (Jewish laws), and beloved teachings from the Sages. As they grow, the learning expands in both depth and quantity, matching their ability to understand and absorb.
Parents need not teach their children entirely on their own; they can turn to a teacher, rabbi, or mentor. Still, learning together remains one of the most precious opportunities for connection, especially when it is shared with joy, patience, and warmth.
4. The Fire of Torah
The Torah commands: “You shall teach them to your children, and speak of them when you sit in your home, when you walk on the way, when you lie down, and when you rise up” (Devarim 6). In other words, every place is suitable for Torah study-at home, on a train, in the dining hall, in a hotel, in a tent, in a shop, in the car, or even on a hike.
Still, the most iconic setting for Torah study is the yeshiva, typically for young, unmarried men. In many yeshivas, learning continues day and night, on weekdays and Shabbat. Most of the time, study takes place b’chavruta-in pairs-though sometimes in formal classes. The sound from the study hall can be deafening, as students become so engrossed that they debate and even shout in excitement in an outpouring known as the “the fire of Torah”.
5. Rashi Script
Many Jewish holy books feature an ancient typeface known as “Rashi script.” When the printing press was invented in the 15th century, the very first Hebrew book to be printed was a Chumash (Pentateuch) with Rashi’s commentary. To avoid confusing readers as to which text was the Torah itself and which was commentary, printers created a special font to distinguish between the two. The Chumash was printed in the standard Hebrew typeface, while Rashi’s commentary appeared in the new font.
And so this “new” script was born-despite the fact that Rashi himself had never seen let alone used the script that now bears his name.
It’s well worth becoming familiar with. With a bit of practice, it can be read fluently. Most of the letters closely resemble regular Hebrew letters.
"I'm Jewish. I've never even seen a page of Talmud, but if it says here that it's something you can't live without-then I'm willing to try."
So thought a former boxing champion, a towering figure in the ring, whose Jewish identity was little more than the fact that he was born to Jewish parents.
One day, his son happened to encounter a man putting on tefillin. Curious about the small black boxes and the ritual straps, he asked what they were.
“I’m Jewish,” the man replied simply, “and a Jew puts on tefillin.”
Intrigued, the young man asked more questions about Judaism. The tefillin-wearer connected him with friends who could teach him the basics. Slowly, the son was “drawn to the light” and began a journey of return. In time, he enrolled in a yeshiva in America. Things continued to change for him and he grew to cherish his learning and dedicate every spare moment to Torah study. Even when visiting home, he studied constantly-a sharp contrast to his college days, when he had sought every excuse to escape the classroom and avoid doing schoolwork.
The father couldn’t help but notice. His son valued learning above all else, setting it aside for nothing. It left an impression.
One day, the father picked up one of his son’s study pamphlets and read a line from the great sage, the Chafetz Chaim: “I cannot understand how a Jew can leave this world without having learned at least one page of Talmud.” The words struck deep.
“I’m Jewish,” he told himself. “I don’t know what the Talmud is, but if it’s something you can’t live without, I’ll try to learn it.” He went to his son and asked him to teach him at least one page of “this book.”
His son hesitated. “It’s not easy. To understand the Talmud, you need to know two languages-Hebrew and Aramaic-and a lot of background concepts.”
“You forget,” his father grinned, “I like a good fight.”
And fight he did. The learning was grueling; every term was foreign, every line required stopping and explaining. But the ex-boxer refused to quit. For an entire year, he battled through that single page. And finally, he made it. He completed one page of Talmud. (For context: the Talmud contains 2,711 pages.)
When they finished, the father told his son, “I want to make a celebration for completing my page.”
His son explained, “The custom is to host a celebration when finishing an entire tractate, not just one page.” But the father insisted.
They lived near the yeshiva of Rabbi Moshe Feinstein, one of the greatest Torah leaders in America, so the son went to ask his advice. Rabbi Feinstein replied without hesitation: “Of course! This is a mitzvah celebration and I will come to rejoice with you in the joy of Torah.”
The father invited neighbors and friends. The celebration was beautiful and heartfelt. Rabbi Moshe Feinstein himself came and delivered words of Torah.
That night, tragedy struck. The father went to bed, and never woke up.
The next day, Rabbi Feinstein returned to the same home, this time to deliver a eulogy. “There are those who earn their place in the World to Come in an instant,” he said. “And there are those who earn it with one page of Talmud.”
Had the man left this world without that page, who knows what his fate would be in the next? “But now,” Rabbi Feinstein concluded, “he comes before the Heavenly Court with a page of Talmud that he labored over for an entire year. How great is his merit and his reward!”
