Shimon HaTzadik was from the remnant of the Great Assembly. He said: The world endures on three things: on the Torah; on Avodah; and on giving lovingkindness.
In "My Sword" in the section "Triangle Man" we discuss this Mishna at some length - see there.
But let us add a couple of words regarding Torah in it's aspect as being the building blocks of a person's personal world view.
If Torah as the "inner dialogue" is to become the worldview of the Jew, or to say it in different words, if a Jew is to have Yiras Shomayim, there are two requisites that are the very tools through which that process takes place, and these are toil and humility. If a person is not willing to work hard, they cannot learn Torah. If a person is not willing to assume first that they do not know, they cannot learn Torah.
The Torah is not interested in people projecting their fantasies or frustrations upon it. It says what it says, usually in a very straightforward and unequivocal manner. And if it is oblique, that is because it speaks of secret things.
Now let's consider why a good work ethic and humility are indispensable to Torah study.
One might think that it is because there is simply so much information to know - but they would be wrong.... well at least in part, and at least in my view.
It is not simply that there is much to know - but that Torah study is the act of attaching our minds and imaginations directly to the Shechina, and so to speak weaning our inspired ideas and understandings from the Almighty.
As another Mishna in Avos teaches, every time we learn, either in pairs, groups, or even by our lonesome, we are never alone, because He is with us, teaching us.
This of course assumes the person is learning "lishma."
People speak of learning "lishma" as if it is a high level of attainment.
But that depends on how we define it.
There are essentially two approaches - one says it means attachment to the Divine Presence, the other is more utilitarian and says it simply means Torah study for the sake of accurate knowledge of the Torah, not a "mystical" interpretation. I hope my approach should be clear enough by now for you dear friend to know that I believe these are the same exact thing just in different words. What is it attach to the Shechina, the Divine Presence but to hear Him clearly as your only real Torah Teacher? What else are you "attaching" yourself to the Almighty for, if not to hear His Will? So in the end lishma is simply utilitarian - to know the text accurately, with the minds God gave us, and then we leave the "spiritual" aspects of Torah study in His capable Hand.
But let us add a couple of words regarding Torah in it's aspect as being the building blocks of a person's personal world view.
If Torah as the "inner dialogue" is to become the worldview of the Jew, or to say it in different words, if a Jew is to have Yiras Shomayim, there are two requisites that are the very tools through which that process takes place, and these are toil and humility. If a person is not willing to work hard, they cannot learn Torah. If a person is not willing to assume first that they do not know, they cannot learn Torah.
The Torah is not interested in people projecting their fantasies or frustrations upon it. It says what it says, usually in a very straightforward and unequivocal manner. And if it is oblique, that is because it speaks of secret things.
Now let's consider why a good work ethic and humility are indispensable to Torah study.
One might think that it is because there is simply so much information to know - but they would be wrong.... well at least in part, and at least in my view.
It is not simply that there is much to know - but that Torah study is the act of attaching our minds and imaginations directly to the Shechina, and so to speak weaning our inspired ideas and understandings from the Almighty.
As another Mishna in Avos teaches, every time we learn, either in pairs, groups, or even by our lonesome, we are never alone, because He is with us, teaching us.
This of course assumes the person is learning "lishma."
People speak of learning "lishma" as if it is a high level of attainment.
But that depends on how we define it.
There are essentially two approaches - one says it means attachment to the Divine Presence, the other is more utilitarian and says it simply means Torah study for the sake of accurate knowledge of the Torah, not a "mystical" interpretation. I hope my approach should be clear enough by now for you dear friend to know that I believe these are the same exact thing just in different words. What is it attach to the Shechina, the Divine Presence but to hear Him clearly as your only real Torah Teacher? What else are you "attaching" yourself to the Almighty for, if not to hear His Will? So in the end lishma is simply utilitarian - to know the text accurately, with the minds God gave us, and then we leave the "spiritual" aspects of Torah study in His capable Hand.