Our Gemara on Amud Aleph records that Rava objects to the issuance of a halachic ruling about sacrifices that would only become relevant once the Beis HaMikdash is rebuilt in the times of Mashiach.

Abaye asks incredulously: If that is a concern, let the tanna not teach all the halachos of the slaughter of sacrificial animals, as it is entirely a halacha for the messianic period! Rather, one studies these halachos to delve into Torah and receive reward (derosh v’kabel sachar).

Rava responds that his objection was not to the study of Torah itself, but rather to the issuance of a ruling. Why make a ruling that will only be applicable in the times of Mashiach? Perhaps then they will decide halachos according to the Sanhedrin of that future time.

What is meant by the term derosh v’kabel sachar—“delve into Torah and receive reward”? The simple meaning seems to be that even if there’s no practical outcome, since the study of Torah is intrinsically valuable and a mitzvah, reward will be received regardless.

The problem with this formulation is that the goal of mitzvos altogether should not be to receive reward (Avos 1:3), so why should this be emphasized as the main virtue? Pri Tzaddik (Lag B’omer 6:2) answers that it means to study Torah and receive the “reward” in this world that is analogous to the “reward” in the next world. This is not really reward per se, but basking in connection and enlightenment through God’s presence, as described in Berachos (7a) and in the Rambam’s introduction to Perek Chelek. The correct way to read this is: Study Torah for its intrinsic elevation and spirituality, for it will enlighten you and bring you to a place resembling the World to Come while still in this world.

This answer brings out an important truth about Torah study, though one could also suggest a simpler explanation. Perhaps the Gemara was not emphasizing reward as a desirable goal, but rather as an indicator that it is worthwhile. The fact that there is reward for studying Torah alone shows that it’s intrinsically valuable, though one’s motivation need not be the reward itself.

Be’er Mayim Chaim (Parashas Tzav) and Arvei Nachal (Toldos 3) give a different answer. The Hebrew word “derosh,” which we translated as “to delve into” or “study,” literally means “to seek.” They read the saying as follows: “Seek out the mitzvos even when you aren’t able to accomplish them, by studying them in every possible way to show your desire to fulfill them, and you will receive the very same compensation (reward) that you would receive had you been able to perform them.” This interpretation fits perfectly when discussing the study of sacrifices, about which we already have a tradition that one who studies them is as if he actually brought the sacrifice (Menachos 110a).