## Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III

###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:1
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נשוב למקרא של קהלת, אחר שביאר קהלת שני מיני גדולי תורה. היינו חכמים ובעלי אסופות ושניהם כדרבונות בכל דור לבנות מהם ענינים מחודשים, וכמסמרות נטועים לעשות מהם קציר פרי ההוראה כמש"כ בקדמת השני אות י"ב, בא קהלת להזהיר את הבא לחדש ולהעמיק כדי להוסיף ולהגדיל תורה על המקובל לפניו מכבר, ואמר ויותר מהמה בני הזהר, מי שרוצה לעשות התורה יותר ממה שלפניו עליו להיות נזהר יותר מלמוד תורה שלפניו דבכל אופן שלומד אפי' שלא לשמה אין רע, ואפי' אין מעיין כ"צ אין רע, משא'כ אם בא לחדש, עליו להיות נזהר שלא יקלקל בהוראה עפ"י עיונו המר [שלא לשמה] והנמהר [במעט עיון] ויכול להחריב את העולם ח"ו.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
**THE URGENCY AND SIGNIFICANCE OF SOLOMON’S MESSAGE: “MORE THAN THESE, MY SON, BE CAUTIOUS, COMPOSE BOOKS WITHOUT LIMIT, AND MUCH STUDY IS WEARINESS OF THE FLESH.”**
RETURNING TO [our discussion of] *Koheles*, first, as I wrote in Part 2, chapter 12, *Koheles* [in 12:11] describes the two types of Torah giants in each generation: the sages and the masters of collections. Both function in every generation “as goads” [providing direction], enabling him to originate novel law, and as “implanted nails” [cuttings which are planted in the earth], enabling one to “harvest the fruit” of halachic decision-making. Koheles then warns those who originate and delve deeply to enhance and add to the Torah, more than what has already been received [from the “wise ones” and the “masters of collections”]: “*Ve-yoser* (and more) *me-hemah*(than these) *beni*, be cautious” – in other words, he [who is a Torah scholar who penetrates into the core of the Torah] and wishes to make the Torah *yoser* – more – than what currently exists has a responsibility to be more cautious than would be required of one who is merely studying the Torah in its current form [without his enhancements]. If one is only studying the Torah, even if not for its own sake, it is not considered an evil act. Even if he does not analyze it sufficiently, he has done no evil. This is not so if one wishes to originate [new laws], for then he needs to take care not to destroy [the Torah] with the decisions that stem from his bitter analysis (that is, not for its own sake). He who is hasty (with little analysis) is capable, Heaven forbid, of destroying the world.


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:2
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והוסיף ללמד דעת במה להזהר ואיך לעשות יותר מהמה, עשות ספרים הרבה אין קץ, בשעה שהוגה בדברי חכמים ובעלי אסופות ונולד אצלו איזה חידושים ירשום לעצמו ולא ימתין על שעה שיהא נצרך להוראה ולחקור אז. וראוי לדעת דאע"ג שהי' אסור בימי שלמה לומר דברים שבע"פ בכתב כדאי' בגיטין ד"ס, מכ"מ בפ"ע רשאי לכותבן כדאי' במס' שבת ד"ו מגילת סתרים ופרש"י שהסתירוה מפני שלא ניתנה להכתב וכששומעין דברי יחיד חדשים שאינן נשנין בבהמ"ד כותבין אותם שלא ישתכחום ומסתירין את המגילה עכ"ל.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
Solomon “also taught the people”¹ how to be cautious when originating additional laws [by warning]: “Compose books without limit.” This means that if one is meditating on the words of the “wise ones” and the “masters of collections,” conceiving novel concepts, he should write them down for himself. He should not wait until the moment that he will need [to use that concept] for decisions and application of analysis. One should note that even though it was forbidden in Solomon’s time² to commit the Oral Law to writing, as stated in Tractate *Gittin* 60b, nevertheless it was permitted to write notes for oneself. This is referred to in Tractate *Shabbos* 6b by the phrase *megillas sesarim*, a “secret scroll,” on which Rashi comments: It was hidden because it was not allowed to be written down. When they heard novel opinions of individual [scholars] that had not been learned [previously] in the study hall, they would record them so that they would not be forgotten, and they would conceal the scroll.

footnotes:
¹ Eccl. 12:9.
² As in any other generation.


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:3
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ומש"כ שלא ניתנה להכתב ר"ל שיהא בתורת למוד לאחרים שהרי בברייתא תני דברים שבע"פ אי אתה רשאי לאמרן בכתב, ולא תני א"א רשאי לכתבן, אלא ודאי מותר לכתבן כדי שלא ישכח.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
“It was not allowed to be written down” means that [it was prohibited] where the purpose was to teach others [directly from the scroll]. The *Baraisa* states, “Matters of the Oral Law are not allowed *le-omran bi-chesav*, to be communicated in writing;” it does not state “are not allowed *le-kasvan*, to write them down.” One was certainly permitted to record the laws so that the author would not forget them.


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:4
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והכי אי' בסנהדרין פרק ד' שני סופרי הדיינים כותבין דברי המזכין דברי המחייבין. ולא הפסק לחוד כתבו אלא טעמייהו ג"כ, כדאי' בגמ' שם דל"ה על הא דתנן שאין דנין בע"ש ובעיו"ט נידייני' בע"ש ונגמרי' בחד בשבתא מינשי טעמייהו אע"ג דשני סופרי הדיינים כותבין כו' נהי דבפומא כותבין לבא דאינשי אינשי, והכי מבואר בד' ל"ד א' שכתבו הטעם כדי שלא יאמרו שנים טעם א' משני מקראות או משום תכלית אחר, הרי דאין בזה איסור אלא דאסור ללמוד מהם כדאי' בתמורה די"ד ב' כותבי הלכו' כשורף התורה והלמד מהן אינו מקבל שכר דאסור ללמוד מן הכתב, ע"כ אסור לכתוב הלכות המקובלות, אבל לרשום לעצמו שלא יהא שוכח דעת עצמו ודאי שרי ע"פ דין,

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
This is also stated in the fourth chapter of Tractate Sanhedrin:³ “Two judges’ clerks stand before [the judges], one on the right and one on the left, recording the arguments of those who would acquit, and those who would convict.” They not only recorded their decisions, but also the rationale of their decisions, as it states in 35a [of *Sanhedrin*]: “Courts do not convene on the eve of the *Shabbos* or Yom Tov. For if he is tried on the eve of *Shabbos*, and the matter concluded on the first day of the week, they might have forgotten their reasons by then. Although two judges’ clerks stand before them and write down the arguments of those who would acquit and those who would convict, they can only record according to the mouth [in other words, what they heard said – once the heart forgets, it remains forgotten. Hence it is impossible [to convene on the eve of *Shabbos*].”⁴ This [concept] is clearly stated [in *Sanhedrin*] 34a, that they [the clerks] recorded the rationale, “lest two judges draw a single argument from two Scriptural verses,” or for some other purpose. Behold, there is no prohibition [in recording matters pertaining to the Oral Law], it is just that it is forbidden to record the Oral Law to study and learn from [the text]. This is stated in Tractate *Temurah* 14b: “If one writes the laws it is considered as if he had burned the Torah, and he who studies [this text] receives no reward.” [We thus see] that it is forbidden to study from what is written and it is thus forbidden to record the received laws. However, it is certainly permitted to write them for one’s personal use, so that he will not forget his own opinion.

footnotes:
³ 34a.
⁴ The deliberation of the case may need to be interrupted due to the Sabbath. As a result, the judges may forget the reasoning that underlies their decisions and therefore will be unable to defend them. While they would record the rationale of each judge in writing, this would not be able to capture the judges’ rationales completely.


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:5
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וכשם בבבא ראשונה דברים שבכתב א"א רשאי לאמרם בע"פ, העלו התוס' בתמורה שם דזה דוקא להוציא אחרים י"ח והכי הסכים הגר"א באו"ח סי' מ"ט מסוגיא מפורשת בתעני' יע"ש, ה"נ דברים שבע"פ א"א רשאי לאמרם בכתב, היינו שילמדו אחרים דברים מן הכתב אבל לעצמו שרי, ומש"ה היו כותבין ומסתירין שלא יבאו אחרים ללמוד מהם.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
**Translator’s note:** The Netziv cites an additional proof that the prohibition of recording the Oral Law is when the text is used to teach others.
[*Temurah* 14b states: “You are not allowed to state oral matters from what is written, and you are allowed to recite written matters orally”]. Tosafos interprets this earlier prohibition on the topic in *Temurah,* “The Written Torah may not be recited orally,” to mean that one may not recite the Written Torah orally for others [unless he is reading directly from a Torah scroll, so that others may fulfill the obligation of hearing the reading of the Torah]. The Gaon, Rabbenu Eliyahu, agrees with this in *Shulhan Aruch, Orah Hayyim* 49, based on what is discussed explicitly in Tractate *Ta’anis*; see what he wrote there.⁵ agrees with Tosafos’s interpretation of *Temurah* based on what is stated in Tractate *Ta’anis* 28a. The *Baraisa* in *Ta’anis* states: “‘During the morning and *musaf* prayers, the people assemble in the synagogue and read from the Torah in the same way as they do during the entire year, but during the afternoon prayer one individual recites the entire portion by heart.’ Said R. Yosi: ‘Is an individual ever allowed to recite the Torah for the congregation by heart? You must therefore say that all the congregants read it individually (for themselves) by heart, as one reads the *shema*.’” From R. Yosi’s question we infer that the prohibition of reciting Scripture orally applies only when the recital is performed for a congregation in order to fulfill the mitzvah of hearing the reading of the Torah. Therefore, just as [the latter statement, “Written matters are not to be recited orally,” is referring to reading for others], so does the first statement, “You are not allowed to state Oral matters from what is written,” also apply to teaching others the Oral law that has been recorded; recording them for one’s personal use is permitted. It is for this reason that scholars who recorded [these oral statements] hid them so that others would not study from them.

footnotes:
⁵ The Vilna Gaon in Beurei ha-Gra


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:6
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וכ"כ הרמב"ם בהקדמת ס' היד בזה"ל אלא בכל דור ודור ראש ב"ד או נביא שהי' באותו הדור כותב לעצמו זכרון השמועות ששמע מרבותיו והוא מלמד ע"פ לרבים, וכן כל אחד ואחד כותב לעצמו כפי כחו מבאור התורה והלכותיו כמו ששמע עכ"ל.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
This is also stated by the Rambam in the introduction to *Yad ha-Hazakah*: In each generation, the head of the *Beis Din* [court] or prophet would write down notes for himself in order to remember the matters that he heard from his teachers, and he would use them [as an aid] to teach the masses. Each and everyone would write down *for himself* the explanation of the Torah or its laws, as he was able, in accordance with what he heard.


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:7
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ויש להוסיף דלזה כוון הא דאי' בנדרים דל"ח א' אר"י בר"ח לא ניתנה תורה אלא למשה ולזרעו שנא' פסל לך כתב לך מה פסולתן שלך אף כתבן שלך ומסיק לפלפולא בעלמא, והבאנו לעיל פי' הרא"ש דקאי על רמזי האותיות ואין מדוייק לפי"ז לשון פלפולא בעלמא, נימא אלא דיוקא דקראי, והמפרש כתב להבין דבר מתוך דבר, ואינו מבואר לפי זה היאך מרומז בלשון כתב לך. ותו קשה זה המאמר דמקיש כתב לך מפסל לך מה פסולתן שלך, והרי מדיוק כתב לך לחוד מוכח הכי. ואי משום שהיה אפשר לפרש כתב לך כמו לך לך, קח לך בשמים ראש וכדומה, א"כ מפסל לך ג"כ אין הוכחה, ועי' בפי' התורה שמות שם בהרח"ד.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
One can add that this is what is stated in Tractate *Nedarim* 38a: R. Yosi ben R. Hanina said: “The Torah was given only to Moshe and his seed, for it is written, ‘Write yourself – *lecha*– these words’⁶ [and] ‘Carve for yourself’ – lecha:⁷ just as the carvings [of the Tablets] are yours, so is the writing yours.”⁸ The Talmud there concludes that it was *pilpul be-alma*⁹ and we previously cited the Rosh’s explanation that *pilpul be-alma* refers to the hints provided by the letters.¹⁰ However, this [explanation] does not fit well with *pilpul be-alma,* for the Talmud could have simply stated, *diyukei dikrah*, “inferences from the nuances in Scripture.” The Mefaresh explains [*pilpul be-alma*] means “inferring one matter from another.” However, it is unclear how we know from the phrase “write for yourself these words” [that it is referring to pilpul that was given to Moshe alone]. A further difficulty is that the Talmud [infers this] by comparing the phrase “write for yourself these words” to “carve for yourself,” and concludes that “just as the carvings [of the Tablets] are yours, so is the writing yours.” Could we not have inferred [that pilpul was given only to Moshe] from the phrase “write for *yourself*these words” alone [without reference to “carve for yourself”]? If the reason for needing “carve for yourself” is to teach us that *‘‘lecha*” does not mean [“for your benefit,” as is used in Genesis], “*lech lecha,*”¹¹ [which is interpreted to mean “go out for your own benefit”], and as “*Kach lecha*(take for yourself) high-quality spices,”¹² [which is also interpreted “for your benefit”], we still obtain no proof from “carve for yourself” [for one could still argue that “carve for yourself” should be translated as “carve for your benefit”]. See the way I have explained [*lecha*] in my commentary *Harhev Davar* on *Shemos*.¹³ can have two different meanings depending on the context: 1) for your benefit alone, and 2) it is to be given to you alone in secret and thus remain unknown to others.

footnotes:
⁶ Ex. 34:27.
⁷ Ex. 34:1.
⁸ Discussed in chapter 6.
⁹ That which God gave to Moshe alone.
¹⁰ See chapter 6.
¹¹ Gen. 12:1.
¹² Ex. 30:23.
¹³ See Ex. 34:27 where the Netziv explains that the word lecha


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:8
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להכי נראה דריב"ח מפרש כתב לך את הדברים האלה כי ע"פ הדברים האלה וגו' בחד ענין לא כדאי' בגיטין דף ס' דכתב לך בתורה שבכתב וכי על פי הדברים היינו תורה שבע"פ, והכי מפרש בירו' פיאה וברבה פ' תשא, אבל ריב"ח מפרש תרווייהו בתורה שבע"פ והרומיא דכתב לך וכי על פי הדברים האלה מיישב כדברינו דכתב לך לעצמך ראוי לכתוב מה שאתה מעלה בפלפולא, אבל להגיד וללמדן לאחרים דוקא על פה, והיה אפשר לפרש שתורת הפלפול מחויב היה משה ללמד לישראל ופי' כתב לך מיושב שפיר שלא יהא מוסר הכתב לאחרי' ללמוד משם, מש"ה הביא הלמוד מפסל לך דכמו שם פירושו לו ולזרעו ואין לאחרי' חלק בהן כך כתב לך שהוא כתיב' של פלפול אינו אלא הוא וזרעו.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
It therefore seems R. Yosi ben R. Hanina [in *Nedarim*] explains the verse, “Write for yourself these words, for according to these words have I made a covenant with you and Israel,” to be speaking of [only] one subject [i.e., the oral law]. This is unlike Tractate *Gittin* 60b, which states, “Write for yourself,” refers to the Written Torah, and “by the mouth of these words” refers to the Oral Law (it is explained in the same manner in the Jerusalem Talmud in Tractate *Peah*¹⁴ and in the *Midrash Rabbah* on the Torah passage of *Ki Sissa*).¹⁵ However, “R. Yosi ben R. Hanina explains the entire verse to be speaking of the Oral Law. [He also understood] that the contradiction between “write for yourself” and “by the mouth of these words” would be answered according to what we have just explained: “write for yourself,” means it is proper to write what you originate through *pilpul* – only for yourself, however, to transmit and teach it to others should only be done [“by the mouth”] – orally. It would therefore be possible to explain that Moshe was [always] required to teach the Torah of pilpul to Israel, and the meaning of “write for yourself,” is that he was not to submit the recorded words of pilpul to others for study. Scripture therefore also said, “Carve for yourself,” from which we infer that just as the Oral Law [which was contained within the Tablets]¹⁶ on Ex. 24:12 and Ex. 34:27, stating that the Divine names used in the creation of heaven and earth were contained within the first and second Tablets. These names, when recombined, formed the words of the mitzvos of the Torah (see the end of Part 1, chapter 1, where this subject is discussed further by the Netziv). was only for [the benefit of] Moshe and his descendants – and the others had no share in pilpul – so, too, the writing of pilpul¹⁷ was given only to Moshe and his descendants.¹⁸

footnotes:
¹⁴ Chapter 2, halachah 4.
¹⁵ Parashah 47.
¹⁶ See Harhev Davar
¹⁷ Since the Torah had a need to add the phrase “carve for yourself,” we infer that “write for yourself” refers to a writing that was unique to Moshe and his descendants. “Write for yourself” does not include the prohibition that applies to everyone – not to use the oral law to teach others – but the writing of pilpul notes, which was unique to Moshe and his descendants.
¹⁸ Initially, only the descendants of Moshe were given the ability to apply pilpul and to understand the intent contained within the previous generation’s pilpul notes.


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:9
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וע"ע בהעמ"ד פ' דברים ל"ג כ"ג ובחיבורי רנה ש"ת פירשתי ומזבולון מושכים בשבט סופר שהיו כותבי' מה ששמעו לעצמם. וזוהי כוונת המקר' ירמיה ח' איכה תאמרו חכמים אנחנו ותורת ה' אתנו אכן הנה לשקר עשה עם שקר סופרים, פי' שלא תאמרו במה שתורה שבכתב אתם ה"ה חכמי' אחר שלשקר עשו הסופרי' שהניחו דור שלפניו ציונים מחידושיהם המרובים שהיו בימי יחזקיהו, והכל הלך לאבוד בימי ירמי' שלא יגעו בתורה כמו שכתבנו להלן,

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
**Translator’s note:** The Netziv has explained “write for yourself” refers to the writing of notes required for organizing one’s thought when applying “pilpul be-alma.”¹⁹ not “the writing is yours.” The Netziv in the following paragraph is citing the history of the Tribe of Zevulun to demonstrate how the gift of pilpul requires an additional ability to properly comprehend the previous generations’ notes.
See what I wrote at length in *Ha’amek Davar* to *Devarim* 33:23²⁰ and in my compilation *Rinah shel Torah*²¹. Perhaps the Netziv is referring to his lengthy discussion in this compilation, when he describes how Jeremiah warned his generation that by applying pilpul they could repel the sword of the enemy. See text at note 30.: that “Out of Zevulun, they who handle the pen of the scribe”²² means that they would record for themselves what they heard [originated by other scholars]. This is also the intent of Jeremiah chapter 8:²³ “How can you say, ‘We are wise and the Torah of the Lord is with us?’ For it has performed falsehood, the pen of falsehood of the scribes.” This means that you should not say that since the Written Torah is with them, [well-known by Jeremiah’s generation]; it must be considered wise. The scribes [of the previous generations created opportunities] for falsehood, for the preceding generations left them notes from their numerous novel insights that existed from the days of Hezekiah – for naught, for as we wrote below,²⁴ during the days of Jeremiah they did not toil in the Torah [and misused those notes].

footnotes:
¹⁹ When the Rosh says, “All wisdom and reasoning are hinted at in the writing of the Torah by the forms of the letters,” he is explaining the process of pilpul be-alma,
²⁰ There the Netziv states that the scholars of Zevulun possessed the ability to apply pilpul and originate new laws. However, since they were unable to communicate this ability to others, they recorded their ideas only for their own use.
²¹ I could not find this verse explained in Rinah shel Torah
²² Judges 5:14.
²³ Verse 8.
²⁴ Chapter 11.


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:10
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והזהיר קהלת שמי שיש בו כח להגדיל תור' ולעשות הראות קבועות להלכה יהא רושם לעצמו תחלה ולא יסמוך על אותה שעה שהבא הוראה לידו ויש בזה שתי תועליות. חדא דבשעה שהגיע למעשה יש לחוש שמא יהא בזה נטית הדעת והרצון לפי הענין, והתפעלות הנפש בזה המעשה, או באשר זה יורה, כך וטבע האדם לנטות מדעת חבירו וכשיבא לבנות ההוראה ביסודות יניח יסוד ההוראה בנטית הדעת ויקלקל ההוראה ח"ו, משא"כ אם רשום אצלו בשעת לימודו איזה חידוש הלכה והוראה שוב לא יהא עוקר היסוד בשאט נפש. שנית, דיש לחוש דבשעת מעשה לא ימצא כ"כ יסודות ההלכה כל צרכה ויהא נמהר לגמור הפסק במעט עיון,

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
[It is in reference to the notes of pilpul] that Koheles warns those who have the ability to enhance the Torah and to originate decisions that are to be established as Halachah: to first make private notes [at the moment of discovery] and not rely [on his ability to remember these novel thoughts] when the moment arrives for applying his ideas and making decisions. Those [private notes] provide two benefits: First, at the time when he needs to apply his ideas, there is concern that he may be influenced to slant his opinion and lose his objectivity because of his prejudices in a particular matter and his personal involvement in the case. Alternatively, once one [scholar] decides in a particular way, it is the nature [of human beings] to take a position different from the one that his colleague has proposed, such that when he makes his decision based on halachic principles he may ignore a particular element because he has deviated [from his objectivity]. Then, he will corrupt the decision, Heaven forbid. Yet if he made notes during his study, when he originated novel insights in Halachah and decision, [using those notes when making his decision], he will no longer uproot halachic elements because of *shiat,* his passions.²⁵ in the same way the Netziv does in Part 1, chapter 16. The second [benefit of private notes] is [to counter] the concern that at the time of application, he will be pressured to complete the decision with minimal analysis, thus being unable to discern the required elements of that halachah.

footnotes:
²⁵ I translated shiat


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:11
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ונראה מתרגומא דקרא בירמי' ב' שכוון לזו האזהרה דהכי כתיב פרא למוד מדבר באות נפשה שאפה רוח תאנתה מי ישיבנה כל מבקשיה לא ייעפו בחדשה ימצאונה, ופי' בת"י כערודא כו' כן כנשתא דישראל מרדת וטעת מן אורייתא ולא צבי' למיתב נביא אמר לה כל בעהא דאורייתא לא ישתלהון בזמנה ישכחונה,

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
It appears from the commentary of the *Targum Yonassan* that this is the intent of Jeremiah’s warning in chapter 2:²⁶ “A wild donkey who is used to the wilderness, who gulps the wind in her desire, who can hinder her lust? All those who seek her will not weary themselves. In her month, they shall find her.”²⁷ The Targum states: Like a wild donkey… so is the congregation of Israel that runs away, [rebels], and sways from the Torah, ignoring the Prophet’s retorts. He [Jeremiah], says to her [Israel], that she does not toil with any of the openings of the mouth, [i.e., make inquiries] of the Torah, [they think] they will find it [in its proper] time.

footnotes:
²⁶ Verse 24.
²⁷ The Targum explains that this refers to the last month of the donkey’s pregnancy.


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:12
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ונראה שמבאר התוכחה על ת"ח שלא נתייגעו בתורה והלכו שובב בדרך לבם, ע"כ טעו בהוראה ולא רצו לחזור אח"כ כשבא גדול מהם להשיב ההוראה, ופי' כל מבקשיה לא ייעפו בחדשה ימצאונה, זהו מאמר הנביא עליהם דכל מבקשי התורה לא נתייגעו וכסבורים הם דבזמנה בזמן שיחודש מעשה להוראה לידם ישכחונה ימצאו ההוראה ויסודותי' ואין להם להתייגע טרם בואה לשקוד עה"ת.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
It appears that the Targum is describing the reproach, directed against the Torah scholars who did not toil in the study of the Torah and who went “wildly” as they desired. They thus erred in their halachic decisions and did not desire “to return,” even after the greatest among them came to reverse their decisions. In the prophet’s statement, “All who seek her will not weary themselves, in her month [of giving birth] they shall find her,” he describes [the scholars’ thinking]. All those who sought the Torah did not toil [in it], believing that in the proper time, the time when an unfamiliar situation²⁸ would arise requiring their decision, “they would find her.” They believed that they could make the decision based on the proper halachic elements; they did not believe that they would have to toil before that time or to study the Torah diligently.²⁹ not as “month” but as a moment of discovery, from the word *le-hadesh*, to originate. The second part of the verse is to be translated as: “All those who seek her will not weary themselves; [they say that] ‘with her moment of discovery they shall find her.’”

footnotes:
²⁸ Described by the donkey giving birth.
²⁹ Thus, the Targum explained that the word hodesh


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:13
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וזה הפי' אינו רחוק כ"כ ממרכז הענין שהוכיח ירמי' בשעת החרבן, דעיקר החרבן היה תלוי בכח מלחמתה של תורה בישראל כאשר יבואר בחיבורי רנה ש"ת באורך כאשר יגזור האל בחיים, ומעט יבא באות הסמוך מזה. הא מיהא דקהלת לימד דעת לבני היינו מחדשי הלכות ובונים ענינים מחודשים שבשעת הגיונם יהיו כותבים לאין קץ, שהרי לא ידעו איזו הוראה יבא לידם ויהיו נצרכים לעיין אז, וימצאו הכל מוכן לפניהם.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
This is not much different from the theme of Jeremiah’s warning during the period of the destruction [of the first Temple], for the worst destruction was related to the strength of the battle of Torah among Israel; this being explained at length in my compilation, *Rinah shel Torah*,³⁰, *osos* 11 and 12. [as I was blessed] as decreed by the Living God. To a lesser degree, this is also addressed in the following chapter. It is for this reason that Koheles taught knowledge to the *beni* – the one who originates new laws and builds new categories. Therefore, when they meditate on the Torah they should write notes without measure, for they do not know when the need for decision will present itself, and they will then need to analyze the issue; they will find that all [as required] is readily available [in their notes].

footnotes:
³⁰ See Sha’ar Yisrael


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:14
[Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:14](https://torahapp.org/share/book/Haamek%20Sheilah%20on%20Sheiltot%20d%27Rav%20Achai%20Gaon/s/Kidmat%20HaEmek,_Part%20III/r/10:14)

עוד הזהירם ולהג הרבה יגיעת בשר, שיהא מוציא הרהורי לבו לפני חברים ותלמידים, וכדאי' בתענית ד"ז דהרבה למדתי מרבותי ויותר מזה מחבירי ומתלמידי יותר מכולם. והכי אי' ברבה פ' נצבים עה"פ כי חיים הם למוצאיהם למי שמוציאן בפיו ד"א למי שמוציאן לאחרי',

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
[Koheles] also admonishes them, “Much talk of study is weariness of the flesh.” In other words, one should present his innermost thoughts to his colleague and students. This is stated [by Rabbi] in Tractate *Ta’anis* 7b: “I learned much from my teachers, more from my colleagues, and most of all from my students.” *Midrash Rabbah* on the *parasha* of *Nitzavim* also states:³¹ “For they are life unto those who find them (*li-motzeihem*).”³² [This means that they constitute life] for those who “speak them out” (*motzian*) [who study audibly]…. Another explanation is that [they are life] for those who *motzian*,³³ is literally translated as “furnishes.” “teach it to others.”

footnotes:
³¹ Parashah 8.
³² Prov. 4:22.
³³ Motzean


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:15
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וכבר פירשנו בקדמת הראשון אות ד' הא שדרשו בסנהד' ד"ד לא יסור שבט מיהודה זה ר"ג שבבבל שרודה את העם במקל, ומחוקק מבין רגליו אלו בני בניו של הלל שלמדין תורה ברבים.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
We have already explained in Part 1, chapter 4, regarding the exegesis of Tractate *Sanhedrin*5a, “The scepter shall not depart from Judah”³⁴ refers to the Exilarchs of Babylon who ruled over Israel with scepters; “and he who legislates from between his feet” refers to the descendants of Hillel who teach the Torah in public.

footnotes:
³⁴ Gen. 49:10.


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:16
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ולכאורה לא נתבאר משמעות בהאי קרא דמחוקק מבין רגליו על למוד תורה ברבי', ופירשנו דפי' מחוקק הוא המחדש ומעמיק בהוראה ומוציא הלכה חדשה, ופי' בין רגליו לא קאי על יהודה אלא על המחוקק שנהגו אז שראש ישיבה יושב על הספסל והתלמידים על הארץ בין רגליו של הר"י ובעזרתם הוא מחוקק,

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
At first glance, it is unclear how “and he who legislates from between his feet” refers to teaching the Torah in public. However, we explained that *mehokek* refers to one who originates and penetrates deeply in the analysis of legislation and thus produces novel laws. The meaning of “between his feet” does not refer to Judah but to the legislator, for their custom was that the head of the yeshiva would sit on a bench and the students would sit on the ground between his feet, and he would legislate with [the students’] assistance.


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:17
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והוא ג"כ תועלת בשני דברים שהזכרנו. חדא שאם יש לו נטית הדעת וטועה בדבר התלמידים מחזירים אותו ומעמידים אותו על האמת, וכבר הובא באות ח' לשון מדרש שמות על בקשה דוד המלך יהי לבי המים בחקיך למען לא אבוש, מן התלמידים.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
[Discussing the Torah with others] benefits in two ways: First, if his mind is deviating from the truth and he errs in a matter, the students will redirect him, causing him to stand in truth. We previously quoted in chapter 8 the *Midrash* on *Shemos* how David’s request, “Let my heart be undivided in your *hukim* [statutes], in order that I may not be put to shame,”³⁵ [refers to] the students [detecting his error].

footnotes:
³⁵ Psalms 119:80.


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:18
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שנית כדאית' בתענית שם למה נמשלו ד"ת לעץ מה עץ קטן מדליק את הגדול אף ת"ח קטנים מחדדים את הגדולים והיינו דאר"ח כו'

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
[The] second [benefit], is stated in Tractate *Ta’anis* [7b], [R. Nahman ben Yitzhak said], “Why are the words of the Torah compared to a tree, as it states: ‘She is a tree of life to those who lay hold of her’?³⁶ To teach that just as a small piece of wood sets a big piece of wood on fire, so do minor scholars sharpen the minds of the greater ones. This is what was stated by Rabbi, [‘I learned much from my teachers, more from my colleagues, and most of all from my students.’]”

footnotes:
³⁶ Prov. 3:18.


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:19
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ופרש"י ששואלין כל שעה. ולי נראה לפי המשל הוא כמשמעו' שהתלמיד מתחיל ומעורר לפרקים יסוד ההלכה ואם שאין בכחו לבנות ולגמור מ"מ מתחיל להאיר הדרך לפני רבו, כמו עץ הקטן שמאחז את האש בעץ הגדול, וזהו פי' ולהג הרבה שיוציא בפיו הרבה פעמים,

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
Rashi explains that Rabbi gained much from his students because they constantly asked questions. However, it appears to me that the parable is accurate. At times, the student begins to awaken the foundation of a halachah, and even though he lacks the ability to build and complete [the analysis], nevertheless he begins to enlighten the path before his master, just as a small piece of wood can set a big piece of wood on fire. This is the meaning [in *Koheles*] of, “much talk of study,” that the words of Torah are uttered from his mouth numerous times [until it becomes fully understood].


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:20
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וכענין שאמרו בעירובין דנ"ד ב' למה נמשלו ד"ת לדד מה דד הזה כ"ז שהתינוק ממשמש בו מוצא בו חלב אף ד"ת כל זמן שאדם הוגה בהן מוצא בהן טעם,

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
Along these lines it is stated in Tractate *Eruvin* 54b: Why are the words of Torah compared to a breast? Just as with a breast, every time a baby touches it [with his mouth],³⁷ he finds milk in it; so it is with the words of Torah, every time a person utters them,³⁸ he finds [additional] flavor in them.

footnotes:
³⁷ Others translate it as “every time a baby handles it.”
³⁸ Others translate it as “meditates upon them.”


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:21
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א"כ מהראוי כשמחדש דבר יוצא הנה מפיו הרבה פעמים, ויומתק הענין יותר מאשר עלה בדעתו. והוסיף לומר יגיעת בשר כלומר ולא בפיו לבד כשהוא בעצמו שא"כ מדבר בנחת אלא יגיעת בשר שידבר עם תלמידים ויסביר להם ומתייגע בזה. כ"ז תועלת להוציא החידוש לאמתה לאורה ובזה יש להזהר.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
It is therefore fitting, when one originates [halachah] he utters his thoughts with his mouth many times, and [the Torah] thus becomes sweeter than when [the concept] first arose in his mind. Koheles adds that a scholar should speak his ideas out not only while studying privately, when he is comfortable, but also when it involves “weariness of the flesh,” the toil [required] of one speaking it out with his students and explaining [the Torah] to them. All of this facilitates the production of novelties in their true light, and it is for this reason that he needs to be heedful [to talk his insights out with others].


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:22
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ונראה דלזה אמרו בש"ר פ' מ"ז כי ע"פ הדברים האלה שתהא יגע בהם בפיך, וכה"א בפיך ובלבבך לעשותו ואינו מובן ל' יגע בהם ונ' לפ"ד שתהא לומד דוק' עם אחרי' ועפ"ז אדם מתייגע בהסברו ופי' עפ"י הדברי' האלה כמו לשון המקרא במשלי על שפתיו יוסיף לקח דבדיבורו עם אחרי' מוסיף כח העיון ומוציא הל' לאור' והביא ראי' מדכתי' בפיך ובלבבך לעשותו והנה עיקר קרא בהלכות שבע"פ שאינן מקובלות וצריכין אנו להעמיק וללמוד דבר מדבר, וע"ז כתיב לא בשמים היא ולא מעבר לים היא, כדאית' בעירובין דנ"ד וע"ע מש"כ בשאי' י"ט,

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
It appears that this is what is stated in *Shemos Rabbah*, *parasha* 47: “[We infer from the phrase] ‘For by the mouth of these words’³⁹ that you should toil in the Torah using your mouth. This [is similar] to what is stated, ‘It is in your mouth and heart to perform it.’”⁴⁰ It is unclear how “by the mouth” implies that one should toil in the Torah. It therefore appears to be similar to what we have just explained, and is referring to studying only with others, when a person toils in order to [defend] and explain his logic. For the explanation of the phrase “‘For by the mouth of these words” is similar to [what is expressed in] the verse in Proverbs, “And adds learning to his lips,”⁴¹ for it is with his discussion with others that one increases the strength of analysis and thereby brings the halachah to light. The [above-mentioned] midrash brings a proof from the phrase “It is in your mouth and heart to perform it,” for the main theme of that verse pertains to the laws contained in the Oral Law that have not been received, and [their conception] requires us to analyze [the received Oral Law] deeply and [bring them to light] by inferring one matter from another. [Therefore, the verse should be translated as follows: “It is in your mouth and heart to produce it.”] This is what Scripture states: “It is not in the heavens, [so that you cannot say, ‘Who shall go up for us to the heavens and take it for us, and let us hear it that we may produce it].’” This is stated in Tractate *Eruvin* 54a⁴² and see [how this gemara is explained] at length in [*Ha’amek She’elah*], *She’iltah* 19.⁴³

footnotes:
³⁹ Ex. 34:27. It is usually translated as “for according to these words.”
⁴⁰ Deut. 30:14. It may also be translated as “It is with your mouth and heart to perform.” The verse in full reads: “For the word is exceedingly close to you. It is in your mouth and heart to perform.”
⁴¹ Prov. 16:23.
⁴² This gemara is explained further in the addendum in the next paragraph.
⁴³ This reference will be described in footnote 45.


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:23
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וע"ז קאמר כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו, ולפי הפשט דפירושו שמוציאו בפיך ובלומד, ובלבבך לעשו' גוף המצות היינו ללמוד ע"מ לעשות, אבל לפי"ז מתחלה היה לכתוב בלבבך לעשותו ואח"כ בפיך דיראת חטא קודם לחכמה.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
Pertaining to this, the Torah states: “For the word is exceedingly close to you; it is in your mouth and heart to perform.” The simple meaning of this verse is that one should utter the Torah with his lips; study it so that it may be practiced. However, according to this interpretation, it should have stated “It is in your heart to perform it” before “It is in your mouth” to perform it, as the fear of sin precedes wisdom.


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:24
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[וגם בנגינה אינו מכוין דא"כ היה ראוי להיות הטפחא על בפיך, ונראה דלזה כיוון בעירובין ד' נ"ד א', ר' יצחק אומר מהכא כו'.]

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
(*The Netziv’s addendum* – In addition, the cantillations of this verse do not fit [well with this interpretation, “It is with your mouth” [to study] and your heart to perform it”], since the *tipeha* should be placed over the word *be-ficha*, “in your mouth,” [thereby separating “mouth” from “perform”]. [Therefore, the word *la’asoso*, is not to be translated as “to perform it,” but as “to produce it.”] It therefore appears [that the words “in your mouth” are connected to the words “to produce it”], and this is the intent of Tractate *Eruvin* 54a, where R. Yitzhak infers [from this verse that one is to speak out what he studies: “When [is the Torah] close to you? When it is in your mouth and heart to produce it.”]⁴⁴ – *end of Netziv’s addendum*)

footnotes:
⁴⁴ In other words, discussing the Torah with others enables one to originate new laws properly.


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:25
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מש"ה פי' לעשותו על עומק הלכה שאתה צריך להעלות והיא רחוקה ממך, וכסבור שהיא בשמים או מעבר לים, פי' להוציא הלכה ע"פ עומק העיון הוא כמו בשמים, וכמו שפירשנו לעיל שם, או ללמוד מעבר לים לרב שיודע זה הדין מכבר, וע"ז קאמר דלא כן הוא אלא בפיך ובלבבך תוכל לעשות הלכה זו ופי' לעשות הוא כמו שפירשנו לעיל בפי' שכל טוב לכל עושיהם, שמשמעו עשית הלכה, וא"כ יש לנו לפרש ובלבבך קאי על בפיך שיהי' הדבור ביגיעת בשר עד שיהא נוגע אל הלב ובזה תוכל להוציא הלכה לאורה, וזה פי' המדרש שתהא יגע בפיך.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
Therefore, the correct interpretation [of *la’asoso*”] is [“to create it,”] which refers to the deep [analysis] of the halachah that is incumbent upon you to infer, [even though] it is distant from you. As explained in the above-mentioned reference,⁴⁵ 54b–55a: “R. Eliezer said: [The verse] ‘You shall call understanding *modah* [a relative]’ [Prov. 7:14] teaches one to make signs for the Torah. Rava said: ‘[This teaches one] to set *moadim* [times] for Torah study.’ And this is what was stated by Avdimi bar Homa bar Dosa, What is the meaning of what Scripture states: ‘It is not in the heavens… nor is it across the sea’? [The words], ‘It is not in the heavens’] implies that if it were in the heavens, you would be required to go up in pursuit of it; and if it were across the sea, you would have to cross the sea in pursuit of it.” The She’iltos explains that Avdimi bar Homa bar Dosa is saying that if a Talmud scholar has a teacher who lives overseas, he is required to travel overseas in order to study from him. The Netziv writes that the *She’iltos* understands that we infer from the verse in Proverbs that since one achieves understanding mainly by studying daily with a rabbi, it is important to set times for Torah study – that is, to organize classes. Since the Talmud connects the inference from Proverbs to Deuteronomy, the She’iltos understands Avdimi bar Homa bar Dosa to be stating that Deuteronomy is exhorting one to study from his rabbi even if it means that he must travel to his rabbi who lives overseas. The Netziv explains that the verses in Deuteronomy state further that if “it is in the heavens” – if the Torah seems to be too holy and difficult to grasp – we must discuss it aloud with others and apply deep analysis. As stated in Proverbs according to R. Eliezer: “Make signs for the Torah” – in other words, devise and pursue whatever strategy is necessary to understand and grasp the Torah. you may think that it is in the heavens or overseas. In other words, it may appear to you [to be impossible] to produce laws from deep analysis [by yourselves], and thus it is as if [these laws] were in the heavens. Or [you may think] that you will have to travel overseas [to find] a rabbi who has already learned these laws. Therefore, Scripture states that this is not so. Rather, it is within the ability of your mouth and heart to produce these matters of halachah. The interpretation of *la’asos* is similar to the way we previously explained [in chapter 8], “good understanding to all *oseihem* (who perform them),’⁴⁶ where [*oseihem* should be translated as “make them”], i.e., to produce the halachah.⁴⁷ Thus, one can explain that the words “and your heart” is tied to “and your mouth”; the speech [of Torah study] should be with the toil of the flesh, influencing the heart [understanding], and this is how one brings the halachah to light. This is the interpretation of the *Midrash* which infers [from: “For by the mouth of these words’⁴⁸] that one must toil [in the Torah with one’s mouth].

footnotes:
⁴⁵ The verses in Deut. 30:11–14 are elaborated further in Eruvin
⁴⁶ Psalms 111:10.
⁴⁷ Therefore, the verse is to be translated as, “It is with your mouth and your heart to produce it.”
⁴⁸ Ex. 34:27. Usually translated as, “for according to these words.”


###### Haamek Sheilah on Sheiltot d'Rav Achai Gaon, Kidmat HaEmek, Part III 10:26
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נמצא מרומז בתורה שתי העצות להוציא הלכה מתוך הפלפול. חדא מדכתיב כתב לך שירשום לעצמו, ושנית כי ע"פ הדברים שילמד לאחרים, ושתי העצות אמר קהלת באר היטב דלעשות הלכה יותר מהמקובל צריך לעשות לעצמו ספרים הרבה, וגם שיהא בלהג הרבה יגיעת בשר.

**The path of Torah, introduction to Ha'amek she'elah. Trans. by Elchanan Greenman. Urim, 2009:**
We therefore find that the Torah alludes to these two pieces of advice for producing *halachah* from pilpul. One, “write for yourself these words,”⁴⁹ means to make notes for yourself, and “by the mouth of these words,” to teach them to others. Koheles elaborated on these two pieces of advice for producing halachah beyond what is received: one should write many books for himself, and also engage a great deal in the “talk of study,” together with the “weariness of the flesh” [the toil associated with teaching others].

footnotes:
⁴⁹ Ex. 34:27.