Question: May an adult learn Torah in order to receive a monetary prize?
Short Answer: There appears to be a dispute amongst the poskim whether an adult may learn Torah in order to receive a prize.
I. Background
The Gemara (Taanis 7a) states that if one learns Torah she’lo lishmah (for the wrong reasons), the Torah will become a lethal poison. On the other hand, the Gemara (P’sachim 50b) states that a person should learn Torah she’lo lishmah, because it will eventually become lishmah.
How are these two contradictory sources in the Gemara reconciled? Tosafos (in Taanis, and in other places) answers that there are two types of she’lo lishmah: It is forbidden to learn with intent to antagonize others with your superior knowledge, but it is advisable to learn for the sake of honor (if you cannot currently learn lishmah), as it will eventually lead to learning lishmah.
The Shulchan Aruch (Yoreh Dei’ah 246:20) and the Shach (19) codify the above sources in the Gemara with Tosafos. From the two sources, Tosafos, and the Shulchan Aruch, it appears that even an adult may learn she’lo lishmah, i.e., for kavod or prizes.
II. The Rambam
The Rambam (Peirush HaMishnayos, Sanhedrin, Perek Cheilek) writes that when a child is young, the rebbi bribes him to learn, as the child is only learning for the prize. As he gets older, the prizes get better and more appropriate for his age. However, when he becomes an adult and learns for kavod, this is incorrect. This violates the Mishnah (Avos 4:7), which states that the Torah becomes a tool for the person – i.e., he learns for his own personal benefit.
This opinion of the Rambam – that the lo lishmah only applies to a child – is reiterated in the Rambam (Hilchos T’shuvah 10:5), where he emphasizes that this method of training (she’lo lishmah becoming lishmah) only applies to women and children.
III. Practically Speaking
How does this apply nowadays?
The sefer Chut HaShani (cited in Sh’sulim B’Veis Hashem, p. 390) explains that yeshivos gedolos should not give out prizes, as this is only appropriate for younger children who are not fully developed in their learning and maturity. He emphasizes that even if you give prizes to younger children, it must be impressed upon them that the learning itself is valuable.
The sefer U’Matzdikei HaRabbim (p. 76) adds that if prizes are awarded, they must not be automatic or consistent. The boys should know that sometimes they receive prizes and sometimes they do not.
Rav Avigdor Nebenzahl shlita (Ohel Yaakov, T’shuvos HaPoskim, Vol. 1, p. 307), was asked if a yeshivah may award prizes to star students. He responded that it was permitted.
Rav Moshe Feinstein zt”l (Igros Moshe, Yoreh Dei’ah 3:87), likewise permitted prizes as incentives. He wrote to Rav Shmuel Fuerst in 1976 in support of an initiative to give out “kavod” prizes to bachurim who learned a lot of b’kius. He wrote, however, that kavod is better than giving monetary prizes. Also, there is no benefit in getting multiple yeshivos to work together to publicize, as publicity can be detrimental.
Rav Ovadiah Yosef zt”l (Yechaveh Daas 3:74), addresses a similar question: whether one may get a PhD in Talmudic Study. In other words, may a person learn Torah in order to be called “doctor”? He answers that it is permitted. He notes that the entire problem of she’lo lishmah is when your intent is entirely she’lo lishmah. Since this person, and presumably many others who learn for prizes, also learn because they love learning, there is no prohibition. It is only prohibited where the learning is completely she’lo lishmah.
IV. Chidush of Divrei Shaul
The Divrei Shaul (cited in Avodah B’rurah, Arachin 16b) has a novel approach to the above sources in the Gemara: It is only permitted to learn she’lo lishmah if it eventually becomes lishmah. If a person dies before ever learning lishmah, it would have been better that he was never created. But see Yechaveh Daas, ibid.
On the other hand, the sefer Chag HaShavuos (Rav Yeshaya Shechter, p. 98) cites Rav Pinchas Plotzchik (a talmid of the Vilna Gaon) who suggested that even if a person learns in order to antagonize others, he still fulfills a mitzvah.
V. Final Word
Rav Avraham Kass, a Chabad rabbi and therapist, after citing the words of the Rambam, writes that “the Jewish way is to acknowledge a child’s accomplishments by giving generous praise and rewards. Tangible rewards help children improve in learning and good behavior. Self-esteem is also enhanced, since the child is being recognized for behaving properly. A child, and even a teen, likes to know that he is doing a good job, and a tangible reward sends that message loud and clear.” See Chabad website: www.chabad.org/library/article_cdo/aid/337373/jewish/In-Defense-of-the-Jelly-Bean.htm
Rav Yaakov Bender shlita adds that in his Yeshiva Darchei Torah, “[w]e try very hard to ensure that each child receives recognition. The same can be done in all contests, beginning with davening in first grade and later for Mishnayos b’al peh. Those who cannot read and have difficulty davening are rewarded for being on time or for effort. In our junior-high minyan, we have a contest for those boys who do not speak while wearing t’filin. There is no boy over bar mitzvah who cannot participate. It takes a caring rebbi – which, baruch Hashem, today’s rebbeim are – to find a way to reward every single bachur.” (See sephardic.org/education/proper-incentives-for-learning.)
Rabbi Ephraim Glatt, Esq. is the Associate Rabbi at the Young Israel of Kew Gardens Hills, and he is a Partner at McGrail & Bensinger LLP, specializing in commercial litigation. Questions? Comments? Email This email address is being protected from spambots. You need JavaScript enabled to view it..