WHY A SCHOLAR MUST BE PROFICIENT IN THE TWENTY-FOUR BOOKS OF SCRIPTURE [USING THE ABOVE-MENTIONED] explanations, we can now arrive at the proper interpretation [of the previously cited] Midrash Rabbah on the parshah of Ki Sissa. Let us start by noting that when the Midrash states that a Talmudic scholar must be proficient in the twenty-four books, it clearly cannot mean that he should become versed in Scripture superficially, that is, without examining its meaning.¹ 1:8, “The creases are straightened out and then the leprous spot is examined.” [A superficial understanding] will not benefit his scholarship. This would be analogous to a bride who carries her ornaments crumpled in her hands. In this situation, the ornaments do not make her beautiful in the eyes of others. In fact, the opposite occurs, for she then makes it known to everyone that she lacks intelligence and does not understand the real value of those valuable items and how to use them. Therefore, the meaning of the Midrash is that a Talmudic scholar must be diligent in translating the texts [of the verses properly] and [then] extracting from them the wisdom, ethics, and good character traits that are expected of him at a particular time. The extent to which one understands the Holy Scriptures is proportional to the level of wisdom of the particular scholar. Just as a bride’s ornaments are of varied worth and beauty, so is it certainly true that a scholar who is erudite in Scripture becomes more recognized than Talmud scholars [who lack this Scriptural erudition]. Nevertheless, in general, [the twenty-four books bring some form of honor] to [every] Talmud scholar who becomes accustomed to infer [various] matters from Scripture, as he becomes clothed in righteousness and the fear of God. There is no aspect of ethics or wisdom in the world to which Holy Scripture does not allude, whether by using terms that are unexpected or different from common usage, or by the doubling of words in the verses.² Our sages of blessed memory searched throughout the Book of Ben Sira³ and, except for one phrase,⁴ they could not find there a single concept that was not alluded to by Scripture, as described in Tractate Sanhedrin 100b. It is known that the Book of Ben Sirah is filled with many rules of proper conduct and ethics, and it must be that the sages knew all of these [precepts] by studying the Holy Scriptures. The interpretation of the Midrash in Ki Sissa is now very clear. Just as a bride is involved with her dowry and all the other details necessary to enter the marital home, she also strives to find favor in the eyes of her groom and of all those who rejoice with her. Similarly, becoming a Talmud scholar entails, in addition to learning all the essential laws necessary for practicing [Judaism], clothing oneself in the proper character traits, ethics and wisdom that are hinted at in the twenty-four books so as to find favor in the eyes of God and man. Through this [understanding], his path becomes pure and righteous in his daily affairs, so that he is concerned with the love of his fellow men, protecting their honor, and pursuing their interests, desires, betterment and welfare.⁵: “In every respect, he [Rav Hayyim Volozhiner] minimized his own honor so as to enhance that of Heaven…. Even as his strength was leaving him, when he lay sick in bed… his eyes were directed heavenward to utter the Name of Heaven out of [concern for the] pains of the community and individual. [His concern was coupled] with his moaning greatly and sighing bitterly, to the extent that his intense sighs would shatter the being of anyone who heard them. (In fact, he was accustomed to chastise me in this matter, for he felt that I did not properly involve myself with the suffering of others. He constantly communicated to me [that concern for others] is the essence of man, for he was created not to be [only] for himself, but to be concerned for others to the extent of his ability to act). He taught and fulfilled the precept ‘Love peace and pursue peace, love humankind and bring them close to the Torah’ (Avos 11:10).” Through him [the Talmudic scholar], the Name of Heaven becomes sanctified. This is stated in Tractate Berachos, in the chapter entitled Ha-Roeh,⁶ 86a. pertaining to the verse, “You shall love God,”⁷ [so] “that the Name of Heaven shall be beloved through him, so that people will say, ‘Fortunate is his father and the teacher who taught him Torah.’”⁸ and attends to the needs of the scholars, is honest in business and speaks pleasantly to others, what do people then say concerning him? ‘Fortunate is the father who taught him Torah; fortunate is the teacher who taught him Torah.”

footnotes: ¹ Literally, “the creases are straightened out,” as used in Tosefta Nega’im ² Chapters 8 and 9 contain an example of the Netziv’s analysis of a verse written with a doubling of words. ³ An ancient work comprising part of the Apocrypha; according to some scholars it was written in approximately 250 B.C.E., while according to others, it was written during the Second Temple period. According to one tradition, Ben Sira was a son of the prophet Jeremiah. ⁴ The Netziv is referring to the following phrase, which may be proverbial: “A thin-bearded man is sharp-witted, a thick-bearded man is a fool [and] one who blows away the froth in his mug is not thirsty.” ⁵ The deans of the Volozhin Yeshivah placed great emphasis on concern for the welfare of one’s fellow man. This is demonstrated by what Rav Itzeleh writes in the introduction to his father’s book, Nefesh ha-Hayyim ⁶ I found this Talmudic statement in Tractate Yoma ⁷ Deut. 6:5. ⁸ Yoma states, “Abayye explained: It was taught, from the verse, ‘You shall love the Lord your God’ (Deut. 6:5), that the Name of Heaven will become beloved [to others] because of you. If a person studies Scripture and Mishnah

[SINCE ALL THE WORDS of the sages contain hidden meanings], for “honey and milk are under their tongue,”² 11b. [it is our duty to understand the symbolism of every facet of an example or metaphor found in their parables]. The reason that our sages of blessed memory used a parable of a bride [with twenty-four ornaments] as representing [the twenty-four books], is that a woman who is not a bride does not wear the twenty-four ornaments, for if she does, people may suspect her of being a harlot. Similarly, one who is not a Talmudic scholar should not be “dressed” in the twenty-four books of Holy Scripture. [This means that] he should not write commentaries and publish them; indeed, he should not study them deeply.³ If someone wishes to interpret [Scripture] according to his own understanding and has not grasped the opinions of our sages of blessed memory, there is concern that he may be a heretic and that he is distorting the verses to suit his own opinion.⁴on Deut. 32:3.]

footnotes: ² These words are similar to Song of Songs 4:11, “Honey and milk are under your tongue.” See how this verse is explained in Hagigah ³ Literally, “he should fold the verses in Scripture.” ⁴ This topic is discussed further by the Netziv in Harhev Davar