Kitsur shene luḥot ha-berit (Abridged Two Tablets of the Covenant)

There are a few Torah scholars who are rich in knowledge and whose mental grasp is abundant, while others do not possess an intellectual grasp akin to theirs, for everyone possesses mental grasp in accordance with the nature of his soul; and there are some of impoverished mental capacity who possess no intellectual grasp or understanding whatsoever. Each individual is accordingly obliged to study in a manner commensurate with his level of perception, wisdom, and understanding. It is not enough for one to use that which he has studied from books that are simple to understand and do not involve effort; rather, one must have a fertile intellect instead of a barren one. And similarly, by the same token, any young talmudic scholar with the capacity to understand must study in a manner commensurate with his level of understanding and perception; and likewise, anyone of impoverished intellect—heaven preserve us!—who lacks any comprehension whatsoever in regard to the Torah and does not understand the holy [Hebrew] language, but understands only works dealing with sacred topics published in the German language [i.e., Yiddish], such as Tsene rene, Lev tov, and Brantshpigel, and other works instilling reverence [for the Almighty] and ethical principles. If that individual sets aside specific hours for himself for Torah study, to peruse those works on a daily basis for the sake of heaven, he will most assuredly also receive an abundant reward, as great as that of the talmudic scholar who is rich in intellect; for it is also in regard to such a person that it has been stated [b. Berakhot 17a]: “Both he who masters much and he who masters little will reap identical reward, provided that one directs his heart toward heaven.” For one who has not been vouchsafed the merit of possessing a soul of such nature as to afford him a mental grasp of Torah has merited not a goodly portion but rather an evil portion, as taught in m. Avot 5:12, “There are four qualities among students: [ . . . ] one who understands with difficulty and forgets swiftly—this is an evil portion.” [The Mishnah] does not here use the terminology “a pious man,” or “a wicked man,” which is employed several times in the same passage where other instances of “four qualities” are enumerated, because the fault does not lie within him. Hence, regarding those ordinary laymen who do not possess the mind to gain understanding in the Torah, if it is possible for them to listen daily to a scheduled lecture on any topic delivered by a sage, how good and delightful that is! And if it proves impossible to listen to one such lecture daily, he should in any event study daily from a work composed in Yiddish, and not, heaven forbid, from works containing frivolities. And most assuredly he will glean abundant reward, equivalent to that of the talmudic scholar who studies the work suited to him, as his intent is directed toward heaven, to know the Almighty, in Whose precepts he has very great delight [see Psalms 112:1]; and through this he will merit to behold the pleasantness of the Lord and to meditate in His Temple [see Psalms 27:4], and to obtain the abundance of goodness stored away for the righteous. For by such means he will acquire sufficient knowledge to guard against transgressions and to perform and fulfill the commandments; and moreover, he will have merited, and bequeathed the merit to the members of his household, both adults and juniors, that they should stand at his side to hear from him how to serve their Creator and perform His will. But one who is impoverished in knowledge, namely an ignorant person, who says: “I am not obliged to study, as I am not mentally equipped for this,” and additionally has no desire to hear words of Torah and does not financially support those who study the Torah, such an individual does not fulfill his obligation. For just as a poor man who is dependent upon charity is himself likewise obligated to give charity to the extent that he can afford, so too, in our case, the ignorant individual has an obligation to learn whatever he can, even in Yiddish (i.e., through translations of [Hebrew] works). If one fails to do so, there is ample cause for concern that his punishment will be great, heaven forbid!

Other works by Epstein: Derekh yesharah (1697); Derekh ha-yashar la-‘olam ha-ba’ (1703).