The Gemara in Gittin 60b says
דברים שבכתב אי אתה רשאי לאומרן על פה
Matters that were written you may not express them orally.
This is codified in Shulchan Aruch O.C. 49:1.
However, this rule only applies to reciting it orally (and even that is subject to much debate. See the commentators there. There's also a nice Wikipedia article as well as numerous ...
Rema Orach Chaim 46:9 notes that the custom he observed was to recite birchot hatorah only after selichot.
However Mishnah Berurah 46:27 points out that the prevalent custom today is not to recite any verses before birchot hatorah, therefore one should recite birchot hatorah before selichot.
It is found in his drashos, chelek 1, pg 183 second column, s.v. Vichein.
See it here.
Here is another place in his drashos where he writes similarly, perhaps even closer to what the OP is looking for, pg 403b, s.v. Ubisof.
Generally, the Classic Lithuanian Yeshiva is focused on those tractates that provide ample area for "Lomdus"/"Iyun" - "Analyses: (Shabbos), Sukka, Psachim, Yevamos, Kesubos, Nedarim, Gittin, Kiddushin, the 3 Babas, Sanhedrin. Maakos. They learn these with the commentary's of Rashi, the different Tosfos, Rashba, Ritva, Rif, Rosh, Ran, Ramban, and other ...
It has been said that a Jew may visit the graves of righteous gentiles to arouse one to do Teshuvah when the graves of Jews are not available in one’s vicinity, but if the cemetery you wish to enter contains statues of idols (such as Christian crosses, etc.) then you should not enter such a cemetery let alone pray or learn there.
M”B 579:14; Kaf Hachaim ...
It may be a reference to this responsum:
Be'er Moshe 8:3:3
וא"כ מסתבר שכמו שאסור ללמוד מהם פה אל פה כמו כן אסור ללמוד מספריהם ואין לחלק ולומר דדוקא מפיהם אסור ללמוד שמא ילמוד ממעשיהם (עיין מפרש"י חגיגה (ט"ו ב') ד"ה גדול היודע ליזהר שלא ילמוד ממעשיו) משא"כ הלומדים מספריהם אין שום חשש שילמוד ממעשיהם זה טעות מוחלט חדא דשפיר יש לחוש ...
R. Joseph B. Soloveitchik addressed this point when asked about alien life by R. David Holzer.
The Rav Thinking Aloud p. 93
[DH:] Would the discovery of alien life be an issue in terms of the Torah view?
It is possible that Hashem created other life forms on other planets. It is no problem to yahadus. The reason man likes to think he is the only created ...
You probably refer to Gemmorah in Avodah Zarah 19a:
אָמַר רַבִּי: אֵין אָדָם לוֹמֵד תּוֹרָה אֶלָּא מִמָּקוֹם שֶׁלִּבּוֹ חָפֵץ,
.(שֶׁנֶּאֱמַר: "כִּי אִם בְּתוֹרַת ה' חֶפְצוֹ"(תהילים א, ב
Rabbi Yehuda HaNasi says: A person can learn Torah only from a place in the Torah that his heart desires, as it is stated: But his delight is in the Torah of the ...
A similar idea is stated in the Talmud (Eru. 54a):
אמר רב הונא מאי דכתיב חיתך ישבו בה תכין בטובתך לעני אלהים אם אדם משים עצמו כחיה זו שדורסת ואוכלת ואיכא דאמרי שמסרחת ואוכלת תלמודו מתקיים בידו ואם לאו אין תלמודו מתקיים בידו
R. Huna said: What is the purport of the Scriptural text, Thy flock settled therein; Thou preparest in ...
Practical contradictions need to be resolved, otherwise, we would not know what to do.
We try to resolve theoretical contradictions, because that is how we discover deeper levels of understanding. The resolution of the contradiction is almost always by drawing some new distinction and noting that one rule applies in one instance, while the other side of the ...
The Talmud in fact mentions that more people succeeded at becoming working scholars than at becoming just scholars:
ת"ר ואספת דגנך מה ת"ל לפי שנא' לא ימוש ספר התורה הזה מפיך יכול דברים ככתבן ת"ל ואספת דגנך הנהג בהן מנהג דרך ארץ דברי ר' ישמעאל ר"ש בן יוחי אומר אפשר אדם חורש בשעת חרישה וזורע בשעת זריעה וקוצר בשעת קצירה ודש בשעת דישה וזורה בשעת ...
Not only is it permissible, but it is correct to do so according to the Meiri (Moed Katan 21a- Aveilus) . The Meiri explains that learning things that arouses one to do teshuva is a good thing. See Piskei Teshuvos 554:2 for more sources.
Rav Eliyashiv in Ashrei HaIsh page. 485 is quoted as holding that one may learn divrei mussar even though it contains ...
Rabbi Adin Steinsaltz in The Essential Talmud states that children of this era memorized a verse each day as part of their education and that this is what is being referenced when they are asked “recite your verse” or something similar in various parts of the Talmud.
One such work is Rabbi Daniel Mann's A Glimpse of Greatness: A Study in the Works of Giants of Lomdus, which was reviewed here. There is also a Hebrew biography titled Shnei Keruvim by Meir Herskowitz, about the Ketzos and the Tosfos Yom Tov.
The Chabad rabbis I've met go out of their way to welcome people in. They also have to know that for the Reform movement in particular with their stance on patrilineal descent, there is a non-trivial chance of issues with the halachic status of non-Orthodox Jews. I'm a member of a Reform congregation and when I had to make last-minute seder plans one year, ...
In addition to the selections from Tanach and the Idra Rabbah mentioned in Shmuel Brin's answer, the Ashkenazi Tikkun Leil Shavu'ot traditionally also includes selections from:
Mishnayot (the first and last mishnah of each masechet)
Sefer Yetzirah (the beginning and end)
Zohar (from Parashat Emor discussing sefirat ha'omer and Shavuot)
A list of all 613 ...
The Shulchan Aruch HaRav Talmud Torah 2/12-13 writes that there is a difference between the 24 seforim of the written Torah, where saying the words is a mitzvah even if you don't understand the meaning of those words. While the oral Torah is a mitzvah only when you understand it.
אך אם מוציא בשפתיו אע"פ שאינו מבין אפי' פירוש המילות מפני שהוא עם הארץ
If you have laboured in תורה, that itself is success, you have had a successful life (day, week whatever). merriam-webster.com defines success as a "favorable or desired outcome".The mitzvah is לימוד התורה not ידיעת התורה. Furthermore חז"ל tell us לפום צערא אגרא.
If you have toiled you have been successful.
Maimonides, Laws of Torah Study 1:9:
גְּדוֹלֵי חַכְמֵי יִשְׂרָאֵל הָיוּ מֵהֶן חוֹטְבֵי עֵצִים וּמֵהֶן שׁוֹאֲבֵי מַיִם וּמֵהֶן סוּמִים וְאַף עַל פִּי כֵן הָיוּ עוֹסְקִין בְּתַלְמוּד תּוֹרָה בַּיּוֹם וּבַלַּיְלָה וְהֵם מִכְּלַל מַעְתִּיקֵי הַשְּׁמוּעָה אִישׁ מִפִּי אִישׁ מִפִּי משֶׁה רַבֵּנוּ:
Some of the great scholars in Israel were hewers of wood, some of ...
The rabbis of the Talmud had jobs to support themselves. Hillel was a woodchopper and welldigger. Shammai was a building contractor. Rabbi Yochanan b. Zakkai was a businessman for forty years. Rabbi Yehoshua b. Chananiah was a blacksmith. Rabbi Meir and Rabbi Chananel were scribes. Rabbi Chanina sold bees' honey. Rabbi Chiyya the Elder, Rabbi Shimon ...
I understand your question, but at the same time I need you to understand that it's basically impossible to know since I don't know you. Though, it's always a good idea to look at what Chazal (Sages) have to say about the matter...
Make sure that your Chavrusah (Teacher I presume) is a pure fellow - Moed Katan 17a
The use of Mnemonics is important, it ...
The earliest source I can think of is Rav Hai Gaon.
I apologize that I can't give better a citation, but a Rosh Yeshiva once told me he saw a responsa from Rav Hai Gaon, with the following question:
There is a Christian Priest in my town, who is very knowlegable regarding Tanach and has good approaches to the text, am I permitted to ask and learn from him?
So perhaps a starting point is to first look at the opening clause of the Mishna.
"Rabbi Jacob says: if one is studying while walking on the road and interrupts his study"
The first issue that is being criticised is the fact that a person is learning in a non-ideal scenario. Whilst on face value nowadays walking along the road doesn't seem so ...
There is what's usually called a "Torah scroll" in English, which is what we read from during official public Torah-reading ceremonies a few times a week, and then there's everything else.
The Torah scroll has rules about how it must be written, though there are some disputes about those rules, and done things are left to the discretion or local tradition ...
שבת קה ב
ר"ש בן אלעזר אומר משום חילפא בר אגרא שאמר משום ר' יוחנן בן נורי המקרע
בגדיו בחמתו והמשבר כליו בחמתו והמפזר מעותיו בחמתו יהא בעיניך כעובד
R' Shimon says, in the name of Hilpha Bar Agra, in the name of Rabbi Yochnan Ben Nori, Whoever tears his clothes because of anger, and break his property because of anger, and spend ...