אמר רבי יונתן לעולם אל ימנע אדם את עצמו מבית המדרש ומדברי תורה ואפי' בשעת מיתה שנא' (במדבר יט, יד) זאת התורה אדם כי ימות באהל אפי' בשעת מיתה תהא עוסק בתורה אמר ר"ל אין דברי תורה מתקיימין אלא במי שממית עצמו עליה שנאמר זאת התורה אדם כי ימות באהל אמר רבא
he who quotes, 'a ship in the midst of the sea', [holds that] this too is a ship in the midst of the sea;<span class="x" onmousemove="('comment',' For all rivers are the same, not susceptible to defilement.
');"><sup>25</sup></span> but as for him who requires that it be carried full and empty, this too is carried full and empty, for R. Hanina b. Akiba said: Why was it ruled that a Jordan boat is unclean? Because it is loaded on dry land and [then] lowered into the water. Rab Judah said in Rab's name: One should never abstain from [attendance at] the <i>Beth Hamidrash</i> even for a single hour, for lo! how many years was this Mishnah learnt in the <i>Beth Hamidrash</i> without its reason being revealed, until R. Hanina b. Akiba came and elucidated it. R. Jonathan said: One should never abstain from the <i>Beth Hamidrash</i> and from Torah, even in the hour of death, for it is said, This is the Torah, when a man dieth in a tent:<span class="x" onmousemove="('comment',' Num. XIX, 14.
');"><sup>26</sup></span> even in the hour of death one should be engaged in [the study of] the Torah.<span class="x" onmousemove="('comment',' In the face of the boundless love for the Torah displayed by this dictum, the criticism of Rabbinism as a dry, legalistic system is seen to be shallow and superficial. No system which does not appeal to the warm-hearted emotions could call forth such love.
');"><sup>27</sup></span> Resh Lakish said: The words of the Torah can endure only with him who sacrifices<span class="x" onmousemove="('comment',' Lit., 'kills'.
');"><sup>28</sup></span> himself for it, as it is said, This is the Torah, when a man dieth in a tent.<span class="x" onmousemove="('comment',' I.e., this Torah can live only when a man is prepared to die for it-an interpretation that has been historically justified. ');"><sup>29</sup></span> Raba said:
Sefer HaChinukh
And also from the content of the commandment is that which they, may their memory be blessed, said (Kiddushin 30a), "To what extent is a man obligated to teach his son Torah? Rav Yehuda says that Shmuel said, '[Like], for example, Zevulun ben Dan.'" The understanding of [this is that there was] a man in their generation whose name was Zevulun ben Dan, whose father’s father taught him Scripture, Mishnah, Talmud, laws, and homiles (aggadot). And they challenged what they challenged about this in the Gemara, and the resolution was that the obligation is to teach him Scripture - which is Torah - like the father's father of Zevulun did, and even though the father's father of Zevulun ben Dan taught him more. And one who adds upon the obligation of the commandment, like the father's father of Zevulun ben Dan, brings a blessing upon himself. And one who was not taught by his fathers who are obligated in this - such as his father and his father's father - is obligated to teach himself when he is an adult and recognizes the thing, as it is stated (Deuteronomy 5:1), "and study them and do them." And if [both] the father and the son needed to study, and the father does not have [enough] in his hand that they can both study, he always [comes] before his son. But if his son is more understanding than he and his [son's] studies are more [effective], his son precedes him. And until when is every man obligated to study Torah? Until the day of his death, as it is stated (Deuteronomy 4:9), "and lest they be diverted from your heart, all of the days of your life" (Mishneh Torah, Laws of Torah Study 1:10). And the Sages emphasized the matter more by way of ethics and to teach people desire [for it] and said (Shabbat 83b) that even at the time of death, a man is obligated to study Torah, as it is stated (Numbers 19:14), "This is the law of the Torah, when a man dies in a tent." And everyone in Israel is obligated about the study of Torah (Yoma 35b) - whether poor or rich, whether healthy or one with afflictions. And they, may their memory be blessed, already said (Eruvin 54a) that all of the limbs are healed by involvement in Torah. And even a poor person that goes around to [other people's] doors, and even a married man with children - everyone - is obligated to set time for Torah [study] during the day and during the night, as it is stated (Joshua 1:8), "and you shall meditate about it day and night."
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