In continuing the sugya of ayin yaffa, our daf discusses when a sale is made with a generous attitude, which has implications regarding if one sells passage rights to get to the property, even if it may inconvenience the seller. Regardless, all opinions hold that a gift, as opposed to a sale, is granted with a generous attitude.

The Torah is described by the scripture as an acquisition but also a gift (Mishle 4:2):

כי לקח טוב נתתי לכם תורתי אל־תעזבו

For I gave you good acquisition; Do not forsake my teaching. 

The Likkutei Yehuda (beginning of Parashas Bereishis) quotes the Chiddushei Harim, that since the Torah is a gift, it surely was given with a generous spirit. And, if it was given be-ayin yaffa, then it follow to reason that a pathway would be generously provided as well. This indicates that every Jew is given his pathway (derech) toward Torah.

So what is the pathway to Torah? It states in Avos (6:4):

כך היא דרכה של תורה, פת במלח תאכל, ומים במשורה תשתה, ועל הארץ תישן, וחיי צער תחיה, ובתורה אתה עמל, אם אתה עשה כן, (תהלים קכח) אשריך וטוב לך. אשריך בעולם הזה וטוב לך לעולם הבא:  

Such is the way [of a life] of Torah: you shall eat bread with salt, and rationed water shall you drink; you shall sleep on the ground, your life will be one of privation, and in Torah shall you labor. If you do this, “Happy shall you be and it shall be good for you” (Psalms 128:2): “Happy shall you be” in this world, “and it shall be good for you” in the world to come. 

This sounds like hard work. Additionally, we are taught (Berachos 63b):

דבר אחר: ״הסכת ושמע ישראל״ — כתתו עצמכם על דברי תורה. כדאמר ריש לקיש, דאמר ריש לקיש: מנין שאין דברי תורה מתקיימין אלא במי שממית עצמו עליה — שנאמר: ״זאת התורה אדם כי ימות באהל״.

The Gemara offers an alternative explanation of this verse: “Keep silence [hasket] and hear, Israel”; break [kattetu] yourselves over words of the Torah. This is in accordance with the opinion of Reish Lakish, as Reish Lakish said: From where is it derived that matters of Torah are only retained by one who kills himself over it? As it is stated: “This is the Torah: When one dies in a tent” (Numbers 19:14); true Torah study demands the total devotion of one who is willing to dedicate his life in the tent of Torah.

Yet, the prior teaching also assures that you will be “happy in this world and good for you in the world to come”. This paradox can partially be explained by what we saw yesterday, in our blogpost psychology of the Daf Bava Basra 64, that certain enforced dignities actually are helpful and enriching.

I will add an additional perspective. There is a teaching about Torah study that seems to contradict this (Avodah Zara 19a):

אמר רבא לעולם ילמוד אדם תורה במקום שלבו חפץ שנאמר כי אם בתורת ה' חפצו 

Rava says, in accordance with the statement of Rabbi Yehuda HaNasi: A person should always learn Torah from a place in the Torah that his heart desires, as it is stated: “But his delight is in the Torah of the Lord.”

This seems like a contradiction because if you enjoy studying, why would it be so difficult and take so much sacrifice. However, if we actually pay attention to the patterns of human behavior, we will notice that great artists and scientists who are driven by the passion of their studies or craft, spend endless hours in their work. There are notable famous virtuosos and masters who would work day and night, sleeping in their workshop or studios while engaged in the quest for whatever curiosity and fascination drove them. Therefore, absolutely one should choose an area of study in Torah that intrinsically appeals to them. It is so broad between ethics, science, mathematics, civil law, mysticism, and psychology that truly it is unlimited in scope. So my advice to you is first find where your interest and curiosity lies, and then don’t be afraid to work hard.

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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