The obligation to study Torah is all-encompassing. Every man must study Torah, whether he is preoccupied due to poverty and must even solicit alms, or whether he is absorbed with managing great wealth; whether he is healthy or he is ill and suffering; whether he is a young man or a venerable elder. Each man, whoever he is, must set aside times for Torah study every day and night, as it is stated, “This book of the Torah shall not depart from your mouth, and you shall ponder it day and night” (Joshua 1:8).

The mitzva of learning Torah can be divided into two parts: the obligation to study Torah, and the obligation to know it.

Torah Study: In addition to the objective obligation to engage in Torah study for at least a brief amount of time every day and night, one should devote whatever other time one has available to Torah study. The amount of time one will actually be able to dedicate depends on the occupation and other personal obligations of each individual.

One who does not work at all or who works part-time must use his free time for learning Torah. Obviously, he may pause during his studies to eat, rest, and gather strength for further study, but he may not waste his time in worthless pursuits.

One who works for a living from morning to evening must establish a specific time for Torah study or complete a certain defined amount of material in the morning and in the evening. A person whose circumstances allow him to devote only a short time to studying Torah fulfills his duty even by studying a very small amount in the morning and a very small amount in the evening.

Torah knowledge: Every person must make an effort to know and remember as much of the Torah as possible. In order to meet this challenge, one must constantly review his studies.

The recommended order of study is as follows: One must learn the Five Books of the Torah and the nineteen other books of the Prophets and Writings, which are together called the Written Torah. Concurrently, one must become fluent in the entire Oral Law, with a focus on the halakhot that pertain to one’s practical life. It is highly recommended to study Maimonides’ Yad HaHaĥazaka, also called the Mishneh Torah, as it is the only work that includes all the laws of the Torah, and in fact it incorporates the entire Oral Law.

As the rulings of Maimonides are not always followed in practice, one must also study the halakhic works of later authorities, the most famous of which are the Shulĥan Arukh of Rabbi Yosef Karo, Shulĥan Arukh HaRav, Mishna Berura, Kitzur Shulĥan Arukh, as well as the Ben Ish Ĥai and Yalkut Yosef for Sephardim. Together with studying the practical laws themselves, one should also learn the reasons for them, at least in brief.

At the same time, one must also familiarize himself with the foundations of Jewish thought and faith, from the midrashim of the Sages of the Mishna and the Talmud to the works of the other great scholars over the generations.

One who has already accumulated a comprehensive knowledge of the basic areas mentioned above should invest the bulk of his time in gaining a deeper understanding of halakhic principles and their applications, including analysis of the underpinnings of different opinions that exist on any given topic. Through this type of study one can develop innovative Torah ideas, as there is no end to the Torah.

One should also study the so-called deeper aspects of Torah. This includes hasidic works, which render parts of the esoteric teachings of the Torah more accessible to the masses. They thereby bring one closer to an understanding of God’s greatness and the profundity of Torah and mitzvot, and provide the inner strength necessary to overcome the trials and tribulations of life.

Priorities in Torah study depend on one’s age. Ideally, children should be educated such that they become proficient in the Written Torah at a relatively young age, and then as they get older, they should be taught the parts of the Oral Torah systematically until they become proficient in that as well. An adult who did not merit to study Torah in this manner in his youth must fill in the gaps and divide his free time between the various areas of Torah. It is advisable for him to consult with a rabbi who knows him well, in order to devise a program for doing so in the optimal manner.

There is no independent obligation for women and girls to study Torah. Nevertheless, they must know all the laws pertaining to daily life, as well as the parts of the Torah that relate to the foundations of faith in God and establishing a well-rounded Jewish worldview.

With regard to the study of other areas of the Torah, such as the Talmud, there have been significant changes over the past several decades. In previous generations, when women were focused solely on managing the household, they were generally discouraged from this type of study. However, in contemporary times, when women are no less educated than men in secular subjects, they should also broaden their knowledge in a range of Torah subjects that in the past were reserved for men.

Further reading: For more on the topic of women studying Torah, see A Concise Guide to Mahshava, p. 280.

A boy under the age of thirteen is not personally obligated to observe the mitzvot, although his father must educate him to do so, in accordance with the child’s age and abilities. Furthermore, the Torah commands each father to teach his son Torah, or to arrange for someone else to teach him, as it is stated, “You shall teach them to your children to speak of them” (Deuteronomy 11:19).