Sukkah, Daf Mem Tet, Part 6

 

Introduction

Today’s section continues with more exhortations concerning acts of loving kindness.

 

אמר רבי חמא בר פפא: כל אדם שיש עליו חן בידוע שהוא ירא שמים, שנאמר חסד ה’ מעולם ועד עולם על יראיו.

 

R. Hama b. Papa stated: Any man who is endowed with grace is known to be a God-fearing man, for it is said, But the loving kindness of the Lord is from everlasting time to everlasting time to them that fear Him."

 

R. Hama b. Papa expounds upon the same verse found at the end of yesterday’s section. One who has the grace of God must be one who fears God.

 

ואמר רבי אלעזר: מאי דכתיב +משלי לא+ פיה פתחה בחכמה ותורת חסד על לשונה וכי יש תורה של חסד ויש תורה שאינה של חסד? אלא: תורה לשמה – זו היא תורה של חסד, שלא לשמה – זו היא תורה שאינה של חסד. איכא דאמרי: תורה ללמדה – זו היא תורה של חסד, שלא ללמדה – זו היא תורה שאינה של חסד.

 

R. Elazar further stated: What is it that is written, "She opens her mouth with wisdom, and the Torah of loving kindness is on her tongue?" (Proverbs 31:26): Is there then a Torah of loving kindness and a Torah which is not of loving kindness?

Rather Torah [which is studied] for its own sake is a Torah of loving kindness , whereas Torah [which is studied] for an ulterior motive is a Torah which is not of loving kindness.

There are those who say, Torah [which is studied] in order to teach it is a Torah of loving kindness , but Torah [which is] not [studied] in order to teach it is a Torah which is not of loving kindness.

 

In describing the "woman of valor (eshet hayil)" Proverbs 31 uses the phrase the "Torah of loving kindness." This, to the Talmud, doesn’t make sense for there is no such thing as a Torah which is not of "loving kindness." To solve the problem the Talmud asserts that when Torah is studied for its own sake, it is a Torah of loving kindness. But when Torah is studied for an ulterior motive, such as in order to use it to gain power to rule over others, it is not a Torah of loving kindness.

Alternatively, when Torah is studied in order to teach others, it is a Torah of loving kindness, meant to be shared with others. But when it is not studied in order to teach, it is not a Torah of loving kindness.