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DAAT · LEVEL 1 — INTRODUCTION

Siman קנ״ה · From the synagogue to the beit midrash

לילך מבית הכנסת לבית המדרש — after one has left the synagogue he goes to the beit midrash and fixes a time to study (קובע עת ללמוד); a time קבוע שלא יעבירנו even אם סבור להרויח הרבה; even one who does not know how to study ילך ושכר הליכה בידו; and the פת שחרית קודם שילך
סימן קנ״ה · ב׳ סעיפים
לילך מבית הכנסת לבית המדרש
🌱 Introductory level · Beginners
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This siman teaches how, after the synagogue, one goes to the beit midrash and fixes a time to study (קובע עת ללמוד): a time קבוע שלא יעבירנו — that he does not move, even if he thinks he will profit greatly; even one who does not know how to study should go to the beit midrash (ושכר הליכה בידו) or fix a place, study a little and bring the fear of Heaven into his heart; and one may eat a morning bread (פת שחרית) before leaving. Hebrew text, fluent English translation and explanation of the ב׳ seifim, with a section of practical cases.

Topic: From the synagogue to the beit midrash — קביעת עת ללמוד, שכר הליכה, פת שחרית
Source: שולחן ערוך אורח חיים סימן קנ״ה · ב׳ סעיפים

Compiled by: רב יוסף חיים סממה
DAAT · daattorah.com

Our Sages taught (מועד קטן כ״ט.) that one who goes from the synagogue to the beit midrash to study merits to receive the Divine Presence (מקבל פני שכינה), as it is said (תהלים פ״ד): יֵלְכוּ מֵחַיִל אֶל חָיִל יֵרָאֶה אֶל אֱלֹהִים בְּצִיּוֹן. The siman teaches the conduct that follows prayer: to go to the beit midrash, to fix a time to study there, and to honour it even when one does not know much. We study here at the level of principle; for personal conduct, one refers to the custom and to the ruling of the Rav.

📑 Study outline

A. The ב׳ seifim — קביעת עת ללמוד (séif 1) and the gloss of the Rama (מי שאינו יודע ללמוד), פת שחרית (séif 2)
1. Practical case — fixing a set study time (קבוע שלא יעבירנו)
2. Practical case — one who does not know how to study: go anyway (שכר הליכה בידו)
3. Practical case — the morning bread (פת שחרית) before leaving
+ Comprehension questions and going further

A. From the synagogue to the beit midrash — the ב׳ seifim

לִילֵךְ מִבֵּית הַכְּנֶסֶת לְבֵית הַמִּדְרָשׁ — going from the synagogue to the beit midrash — after the morning prayer, the conduct of a Jew is to move from the synagogue (prayer) to the beit midrash (study), and to fix a time there (קביעת עת). This time must be fixed and firm: one does not push it off, even for a great material gain. Even one who has no means to study has a share in this conduct. And one cares for the body — the פת שחרית — in order to be strong for the service of the Creator.

Séif 1 — קביעת עת ללמוד: fixing a time to study

אחר שיצא מבית הכנסת ילך לבית המדרש ויקבע עת ללמוד, וצריך שאותו עת יהיה קבוע שלא יעבירנו אף אם הוא סבור להרויח הרבה.
Séif 1: after one has left the synagogue, he goes to the beit midrash and fixes a time to study (ויקבע עת ללמוד); and this time must be fixed, so that he does not move it (קבוע שלא יעבירנו), even if he thinks he will profit greatly (אף אם הוא סבור להרויח הרבה).
Two stages. After the prayer at the synagogue, one moves to the beit midrash for study, and fixes a time there (קובע עת ללמוד). This time must be קבוע — written into the plan of the day — שלא יעבירנו: one does not sacrifice it to some affair, even if he is convinced he will profit greatly. Regularity outweighs episodic intensity.

הגה — the gloss of the Rama: one who does not know how to study

ואף מי שאינו יודע ללמוד ילך לבית המדרש ושכר הליכה בידו, או יקבע לו מקום וילמוד מעט במה שיודע ויחשוב בעניניו ויכנס בלבו יראת שמים.
Gloss (Rama): even one who does not know how to study should go to the beit midrash — and the reward of the walk is in his hand (ושכר הליכה בידו); or he should fix himself a place (יקבע לו מקום) and study a little of what he knows, reflect on his affairs and bring the fear of Heaven into his heart (ויכנס בלבו יראת שמים).
No one is excluded. One who does not know how to study also has a conduct: he goes to the beit midrash — for the reward of the walk (שכר הליכה) remains in his hand even if he does not study; or he fixes himself a place, studies the little that he knows, examines his deeds and brings the fear of Heaven into his heart. The step and the intention count.

Séif 2 — פת שחרית: the morning bread before leaving

קודם שילך לבית המדרש יוכל לאכול פת שחרית אם הוא רגיל בו וטוב שירגיל בו.
Séif 2: before going to the beit midrash, he may eat a morning bread (פת שחרית) if he is accustomed to it (אם הוא רגיל בו), and it is good to accustom oneself to it (וטוב שירגיל בו).
The body in the service of study. Eating a morning bread (פת שחרית) before going to the beit midrash is permitted to one who is accustomed to it, and the Choulhan Aroukh adds that it is good to accustom oneself to it: the morning bread strengthens the body and wards off many ailments, so that one may study and serve with vigour.
The siman in one sentence: after the synagogue, one goes to the beit midrash and fixes a time to study — a time קבוע שלא יעבירנו, which he does not push off even for a great gain; even one who does not know how to study goes (שכר הליכה בידו) or fixes a place, studies a little and brings the fear of Heaven into it; and before leaving one may eat a פת שחרית if he is accustomed to it (וטוב שירגיל בו).

Practical cases

Case 1 — Fixing a set study time

Situation: a pressing business matter arises right after the prayer and one expects to profit greatly. May the study time be moved?
Conduct: the study time must be קבוע שלא יעבירנו — fixed and unmovable; one does not sacrifice it to some affair, even if he is sure to profit greatly. It is precisely the fixity (קביעות) that guarantees daily study. For cases of true constraint, one follows one's Rav.

Case 2 — One who does not know how to study

Situation: someone has no means to study by himself. Does he nonetheless have a conduct in the beit midrash?
Conduct: yes. According to the Rama, he goes to the beit midrash — שכר הליכה בידו, the reward of the walk remains his — or he fixes a place, studies the little that he knows, reflects on his deeds and brings the fear of Heaven into his heart. No one is deprived of this conduct. For the concrete arrangement, one follows one's Rav.

Case 3 — The morning bread (פת שחרית)

Situation: one is used to eating a little in the morning. May he do so before going to the beit midrash?
Conduct: one who is accustomed to it may eat a פת שחרית before leaving, and the Choulhan Aroukh says it is good to accustom oneself to it (וטוב שירגיל בו) — for it strengthens the body for study and service. For the details (quantity, blessings, a possible fast), one follows one's Rav.

Comprehension questions

Check your understanding:
  1. Where does one go after the synagogue, and what does one fix there (séif 1)?
  2. Why must the study time be קבוע שלא יעבירנו, even if one thinks he will profit greatly?
  3. What does one who does not know how to study do, and what is « שכר הליכה בידו » (Rama)?
  4. What does fixing a place and bringing in the fear of Heaven add?
  5. May one eat a פת שחרית before leaving, and why is it good to accustom oneself to it (séif 2)?

Going further

If you wish to deepen this siman:
Continue to the next simanSiman 156 →
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DAAT · רב יוסף חיים סממה

סימן קנ״ה · ב׳ סעיפים · Level 1 — Introduction
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