Learning Chumash and Tanach and being an expert in its content:[1]

It is a Biblical obligation upon every [male[2]] Jew to study the entirety of scripture, [the 24 books[3] of] Torah Nevi’im and Kesuvim[4], and know its content by heart.[5] This is included in the positive command of Torah learning.[6] This is the first subject that a father is obligated to teach a child[7], as will be explained, and takes precedence over the study of all other subjects of Torah, including Halacha.[8] ]It is included in the Mitzvah of Yedias Hatorah, although is not considered part of the main Mitzvah of Yedias Hatorah.[9]] Those who are not accustomed to learning Torah, Nevi’im and Kesuvim, do not have upon whom to rely even if they learn the Talmud daily, as all of Tanach must be studied and reviewed many times until one is an expert in all its content.[10] [In other words, one may not rely on the study of Talmud to gain expertise in Tanach and fulfill the obligation of having knowledge in its content, and rather he must study the entire scripture of Tanach from the original Sefarim in order to fulfill his obligation of Yedias Torah in this subject.]

The required daily learning of Tanach:[11] Although children are first taught Tanach and only then proceed to study Mishneh and Talmud[12], an adult who has yet to learn and know the content of Tanach, is not to schedule his learning time to first learn the entire Tanach and only then proceed to Mishneh and Talmud.[13] Rather, an adult’s daily[14] learning schedule is obligated to include three subjects, Mikra [i.e. Tanach[15]], Mishneh [i.e. Halacha[16]] and Talmud [i.e. the reasons behind the Halachos[17]].[18] This is a Biblical obligation, received from Moses on Sinai.[19] Even one who is unable to study and remember a great amount of Torah, and is hence required to dedicate all his time to the study of practical Halacha, is required to also study Tanach at the set times.[20] [Thus, one’s daily learning schedule must include the study of scripture [i.e. Tanach], in addition to the study of Halacha and Talmud.]

How much time must one dedicate daily for learning Tanach:[21] Some Poskim[22] rule one must divide the amount of time he has available each day for Torah learning by three and dedicate exactly 1/3 of that time to the study of Tanach. [Thus, if for example he has nine hours a day available for Torah learning, he is to study three hours Tanach, three hours Mishneh, and three hours Talmud.[23]] Other Poskim[24], however, rule that one is not meant to divide the learning hours to three and give each subject the same amount of time, as Mishneh is more severe than Tanach and requires more learning time, while Talmud is more severe than Mishneh, and require more learning time than it. Rather, one is to schedule his daily Torah learning in a way that he will complete all three subjects of Tanach, Mishneh, and Talmud at the same time. Thus, each day he studies a little bit of Tanach, even more of Mishneh, and even more of Talmud. Practically, it is good to suspect for this latter opinion.[25] [However, in Likkutei Torah[26] Admur implies that in the beginning of one’s learning he should dedicate literally 1/3 of his time for learning Tanach, until he is well versed in it.]

Until when must one have a daily study session in Tanach?[27] Even if he has already completed the study of the entire scripture [i.e. Tanach] one time he is required to repeat its study from the beginning several times, and learn it every day as stated above, until all its content is well versed and memorized in his mind.[28] [It is, however, not necessary to memorize the context word for word, as it is forbidden to recite the written Torah by heart.[29]] Once he has reviewed the Tanach enough times to memorize its content, he is no longer required to have a daily session of studying Tanach, and rather he is to only read it on occasion in order to prevent him from losing memory of its content.[30] [He may spend the remainder of his day studying Mishneh and Talmud.[31]]

The learning schedule for children:[32] Children, in the beginning of their study, are first taught Chumash. In previous times it was accustomed to teach them the entire Tanach many times until age ten.[33] However, in today’s times, the custom is no longer to teach children the entire Tanach, and rather they are only taught Chumash.[34] Nevertheless, they are required to study, and repeat the study many times, of all the Parshiyos of the Torah which have the Mitzvos written in them, and are explained in the Talmud.

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[1] Admur Hilchos Talmud Torah 1:1, 4, 6; 2:1 and 9; O.C. 155:1; Kuntrus Achron 1:1; Michaber Y.D. 245:6; 246:4; Tur 245 and 246; Rambam Talmud Torah 1:7; Kiddushin 30a “Until when must one teach his child…Mikra which is Torah”; See Likkutei Sichos 36:16 [printed in Shulchan Menachem 4:202]

[2] See Admur 1:14

[3] Michaber Y.D. 246:4 “24 books”

[4] Admur 1:1, 4 and 6; 2:9; See Kuntrus Achron 1:1 “Also includes Nevi’im and Kesuvim….According to this there is no merit to the custom to not learn Nevi’im and Kesuvim”; Michaber Y.D. 245:6 “Entire scripture” and 246:4 “24 books”; Shach 245:5 that so is implied from Michaber ibid; Tur 245 and 246 “Torah, Nevi’im and Kesuvim”; Rambam Talmud Torah 1:7 and 12 “The entire scripture…The words of Kabalah are included in scripture”; See Bach 245:5 in length; Likkutei Sichos 36:16 footnote 38

Other opinions: Some Poskim rule it is not necessary to teach one’s child Nevi’im and Kesuvim. [Rashi on Kiddushin ibid; See Bach ibid in length] Practically, we do not rule like Rashi, as stated in the above Poskim. [See Bach ibid; Kuntrus Achron ibid]

[5] Admur Hilchos Talmud Torah 2:2-3

[6] See Admur and all Poskim ibid that it is part of the Mitzvah of Vishinantam Livanecha and Talmud Torah

[7] Admur 1:1

[8] Admur 2:9 “All this is aside for the reading of Tanach at set times, which has priority over everything.”

[9] See Likkutei Sichos 36:16 footnote 38 and 45 that the study of the verses which relate the Mitzvos are included in the main Mitzvah of Yedias Hatorah, while the study of the remaining parts of scripture is similar to the obligation to study Agados, which is included in the Mitzvah of Yedias Hatorah, but is not the main Mitzvah. Accordingly, although its study is required, it does not push off the Mitzvah of getting married. See there in length.

[10] Admur Hilchos Talmud Torah 2:2-3 “According to all, in the start of one’s learning one must study scripture every day and repeat it not just one or two or three times, but a great abundance of times, each person in accordance to his memorization capabilities, so he memorize it well.”; Admur O.C. 155:1 “At this time one must learn the written Torah”; Admur Kuntrus Achron 1:1 “According to this there is no merit to the custom to not teach Nevi’im and Kesuvim, and what the Shach wrote…is inaccurate”; Bach ibid; Admur in 2:1-3 and O.C. 155:1 completely omits the allowance of Rama/Shach/Tosafos [brought in other opinions] to rely on the study of Talmud for one’s knowledge of Tanach and he explicitly negates this opinion in Kuntrus Achron ibid saying in truth that even the Rama and Rabbeinu Tam agree that to begin with one must first study Tanach; See in great length glosses of Rav Ashkenazi on Kuntrus Achron 1 in Vol. 2 p. 890- 899

Other opinions and customs: Some Poskim rule it is not necessary to teach one’s child Nevi’im and Kesuvim. [Rashi on Kiddushin ibid; See Bach ibid in length] This is the widespread custom today, to not learn Nevi’im and Kesuvim. [See Bach ibid in length; Shach ibid; Kuntrus Achron ibid] The Bach ibid completely negates this custom. However, some Poskim defend this custom saying that it is a Minhag Yisrael which is Torah and relies on the opinion of the Poskim [Rama 246:4; Tosafos Kiddushin 30a; Hagahos Maimanis; Rabbeinu Peretz on Hagahos Hasemak 105; Rabbeinu Yerucham 2] who rule that the Babylonian Talmud includes all parts of the Torah and Tanach, and hence this obligation of learning Tanach is fulfilled through the study of Talmud. [Shach Y.D. 246:5] Practically, Admur rules as follows: While this custom is correct from the aspect that the father does not need to hire a teacher to teach him all of Tanach when he is a child [Admur 1:6, unlike Bach ibid, See Kuntrus Achron 1:1] it is not correct from the perspective that there is no obligation to learn and be an expert in Tanach, and in truth one does not fulfill this obligation through the study of Talmud, unlike the Shach ibid. Admur novelizes and explains that even according to the above Poskim ibid who rule one fulfills his obligation of 1/3 learning of Tanach through studying Talmud, this only applies once he has studied all of Tanach and become an expert in it, memorizing all its content. However, until one has reached this level of knowledge in Tanach, all the above Poskim agree that one may not fulfill his obligation with simply learning Talmud. [Admur Kuntrus Achron ibid] In other words, everyone agrees that to fulfill the Mitzvah of Yedias Hatorah one must learn and become expert in all of Tanach, and it is only once this is accomplished that the Poskim discuss the Mitzvah of Vihagisa Bo Yomam Valayla, in which one can fulfill his 1/3 of Tanach through studying the Talmud. [See glosses of Rav Ashkenazi ibid] While this is the ruling of Admur, the widespread custom today is like the Shach’s understanding. See Glosses of Rav Ashkenazi ibid who explains that perhaps according to the Shach ibid there is no obligation of Yedias Hatorah by Tanach and it is rather only an obligation for the sake of understanding Talmud [see also Admur 1:6 for a similar idea], however according to Admur ibid there is a complete obligation of Yedias Hatorah in Tanach in it of itself.

The reason: As the Talmud does not contain all the verses of Tanach and it is not in the correct order. It is hence impossible to fulfill one’s Mitzvah of Yedias Hatorah of Tanach through studying Talmud. [See Glosses of Rav Ashkenazi ibid] See other opinions!

[11] Admur Hilchos Talmud Torah 2:1

[12] See next part of this Halacha

[13] Admur 2:1

The reason: As only by children who are not mentally mature or knowledgeable enough to study Mishneh and Talmud do we first teach them the entire scripture for five years. However, an adult who has ability to also study Mishneh and Talmud is not allowed to spend his entire learning schedule first learning all of Tanach, as there is no telling how long he will live [and he has an obligation to study Mikra, Mishnah and Talmud]. [Admur ibid; See Kiddushin ibid]

[14] Admur Hilchos Talmud Torah 2:1 “Each and every day”; Michaber Y.D. 246:4; Tur 246; Tosafos 30a; Rambam 1:12; Kiddushin 30a “For daily”

Other opinions: Some Poskim rule one is to split the week to three subjects. [Rashi Kiddushin ibid] This means that one is to study two days Mikra, two days Mishnah, and two days Talmud. [Tosafos ibid in explanation of Rashi ibid]

[15] Admur Hilchos Talmud Torah 2:1 only mentions Tanach as Mikra; See Kunrtus Achron 1:1 and all that was explained in the previous paragraph that even according to the Rama 246:4 and Rabbeinu Tam in Kiddushin 30a one may not rely on the study of Talmud which includes Mikra for his Tanach studies; Even in Likkutei Torah Vayikra 5c where Admur offers other alternatives for Mikra, he concludes that one is first obligated to learn and review the entire Tanach, and only afterwards move forward to studying the other subjects of Mikra [i.e. Agados, Zohar, Midrash].

Other alternatives of Mikra: 1) Agados [Likkutei Torah Vayikra 5c]; 2) Reading Zohar and other Sifrei Kabalah (without proper understanding) [Likkutei Torah Vayikra 5c; However, see Admur Hilchos Talmud Torah 2:1 who states “The wisdom of Kabalah is included in the 1/3 of Talmud”; See Likkutei Sichos 30:173 who makes the distinction between in depth learning of Kabalah which is like Talmud, and superficial learning which is like Mikra; See also Igros Kodesh 11:277]; 3) Possibly also Midrash Raba [Likkutei Torah Vayikra 5c and Shir Hashirim 3c; However, Admur in Hilchos Talmud Torah 2:1 writes “The Pirush Hamikraos and Drashos and Hagados are included in the 1/3 of Mishneh.” Admur in Shir Hashirim ibid differentiates between Midrash of Halachos which is part of Mishneh, and Midrash of stories which is part of Mikra.] As stated above, one is first obligated to learn and review the entire Tanach, and only afterwards move forward to studying the other subjects of Mikra. [Likkutei Torah ibid]

[16] Admur ibid

Other alternatives of Mishneh: Midrash [Admur ibid] of Halacha such as Sifra [Likkutei Torah Shir Hashirim 3c]

[17] Admur ibid

Other alternatives of Talmud: Kabbalah study [Admur ibid] that is in depth. [Likkutei Sichos 30:173]

[18] Admur Hilchos Talmud Torah 2:1; O.C. 155:1; Michaber Y.D. 246:4; Tur 246; Rambam Talmud Torah 1:11; Kiddushin 30a

[19] Kuntrus Achron 3:1 “This obligation is from the Sinai Tradition, as all the detailed laws of the oral Torah, which were received from generation to generation” See Kiddushin ibid that it is learned from the verse “Vishinantem Livanecha” that one should read it Veshilashtem. However, Admur ibid learns that this verse is a mere Asmachta.

[20] Admur Hilchos Talmud Torah 2:9; Vetzaruch Iyun as to the intent of Admur’s ruling here regarding if such an individual is required to split his daily learning time to the three subjects of Tanach, Mishneh and Talmud. The following are the possibilities: 1) He is to study every day Tanach, plain Halacha, and the Mefarshim of Halacha until he becomes an expert in Tanach, in which case he spends all day studying practical Halacha and on occasion reviews Tanach. [See Admur 2:2] 2) He is to only study Halacha, and occasionally study Tanach. 3) He is to split his daily learning time to three and study Tanach daily, as stated in option 1, but only study those parts of Tanach that relate to the practical Mitzvos, and on occasion also study the other parts of Tanach. [See Admur 1:6] Vetzaruch Iyun!

[21] Admur Hilchos Talmud Torah 2:1-2

[22] 1^st opinion in Admur 2:1; Michaber Y.D. 246:4; Rambam Talmud Torah 1:11

[23] Michaber ibid

[24] 2^nd opinion in Admur 2:2; Darkei Moshe 246:2; Ran Avoda Zara 5b; See Kuntrus Achron 1:1 that so is also the opinion of Tosafus Kiddushin 30a

[25] Admur ibid; Vetzaruch Iyun as to why this is considered a Chumra to suspect for the opinion of the Ran. [See Glosses of Rav Ashkeanzi ibid 2:186]

[26] Likkutei Torah Vayikra 5c; See Glosses of Rav Ashkenazi ibid 2:182-186

[27] Admur Hilchos Talmud Torah 2:2-3

[28] Admur Hilchos Talmud Torah 2:3 “According to all, in the start of one’s learning one must study scripture every day and repeat it not just one or two or three times, but a great abundance of times, each person in accordance to his memorization capabilities, so he memorizes it well.”

[29] See Admur Hilchos Talmud Torah 2:2 “As the written Torah may not be said by heart”; See Admur 49:1 for a dispute in this matter; Likkutei Torah Vayikra 30d that one should memorize the entire five books of Moshe, and the implication there is to memorize the actual words. See Likkutei Sichos 14:237 that this statement of Admur in Likkutei Torah is referring to memorizing it in one’s mind and not verbalizing with one’s mouth. See Glosses of Rav Ashkenazi ibid 2:203 who explains that perhaps from the aspect of Talmud Torah it is not required to memorize the actual words, but for the sake of having the Shechina dwell within oneself the words must be memorized. However, from Likkutei Sichos ibid it is implied that the memorization of the actual words is part of the Mitzvah of Talmud Torah. See Hayom Yom 2^nd of Nissan that the Rebbe Rashab would recite daily Tanach from memory.

[30] Admur 2:2; Michaber Y.D. 246:4; Rambam Talmud Torah 1:11

Other opinions: See Admur in Kuntrus Achron 1:1 that the intent of the ruling of Tosafus Kiddushin ibid [and the Rama 246:4 who rules like him], is that even after one has already finished learning and memorizing all the content of Tanach he is still obligated to learn Mikra daily, as the Talmud Kiddushin ibid states that “Forever one is to learn the three subjects…” However, at this stage they rule that it suffices to learn the Talmud, as the Talmud includes all three parts of the Torah. Admur 2:2 completely omits this opinion, thus ruling like the Rambam, and learning that even according to the Ran ibid there is no longer a requirement to learn Mikra/Tanach once one has completed his studies. However, see Admur in Likkutei Torah Vayikra 5c who implies that according to the Ran ibid one is to learn Mikra every day for his entire life, and so concludes Admur there that after the study of Tanach one is to study the other alternatives of Mikra daily.

[31] See Admur and Michaber ibid who write the above statement regarding one who finished learning and memorizing all the three subjects of Mikra, Mishnah and Talmud, however, in truth the same would apply if he finished Mikra first but did not yet finish Mishneh and Talmud. See Admur 2:3

[32] Admur Hilchos Talmud Torah 1:1

[33] Admur Hilchos Talmud Torah 1:1

[34] Admur Hilchos Talmud Torah 1:6; See Bach 145:5; Shach 246:5; Kuntrus Achron 1:1

The reason: As in previous times the written Tanach was unavailable with vowelization, and hence they had to be taught in school, however today that it is available in print, the children are only taught a small amount of Tanach [for about two years-Kuntrus Achron 1:1], as they are expected to learn it on their own when they get older. [Admur ibid]

[35] Hayom Yom 3^rd Nissan

[36] Hayom Yom 19^th Adar Rishon

[37] Igros Kodesh 6:151