Ethical Will

The study program of a Torah scholar should follow roughly this order: the Bible, as mentioned above, and the entirety of the Mishnah, as stated above. He should even complete the Orders of the Mishnah that are not regularly studied, at least once a year, while he should review the rest of the Orders by heart. He should learn Gemara according to his ability and should at least make sure that he does not review fewer than five pages each day. On those days when he does not manage five pages, due to extenuating circumstances, he should fill in the gap by completing them at night. His learning of the Shulḥan arukh [by Joseph Karo] should not follow a fixed routine, for through it, your days will be multiplied [see Proverbs 9:11]. Happy is the man who repeats his learning constantly, and who learns the Tur [abbreviation for the Arba‘ah turim (Four Columns), a legal work by Jacob ben Asher (ca. 1269–ca. 1343)] with the commentary of the Bet Yosef [by Joseph Karo], the whole Arba‘ah turim every year. In any case, he should constantly go over the laws of the Sabbath, blessings, the order of the prayers, the laws of festival days and the counting of the ‘omer, and the laws of Passover and the rest of the holidays, according to his ability. The same applies to [the section from the Tur,] Yoreh de’ah (“He will give instruction”)—the laws of menstruation, oaths, charging interest, honoring one’s father and mother, Torah study, honoring the elderly, the mitzvah of mezuzah, and the laws of tithes.

His eye and his heart should always be focused on the Tur and the Bet Yosef, so that he understands the source of the law. Although one who concentrates on learning the Rosh [Asher ben Yeḥiel (1250–1327)] has done a great thing, it is nevertheless more suitable to study the Bet Yosef and the Shulḥan arukh on each topic. Regarding every law, he should write down an abbreviated version of the later commentators, and an abbreviated version of the novelty proposed by each later commentator. If the Lord grants him the opportunity to elucidate and clarify their words himself, he should also write his opinion on the halakhah, so that he will have it available at a time of need. However, he should not critique any ruling unless he can find that one of the earlier commentators agrees with him. For in that case, if there is a question as to whose opinion should be accepted as law, he has the authority to make that decision, if he has expertise in the matter. For this, one requires a calm intellect, so that he can judge for himself whether his thoughts are correct. For even if one has the ability to analyze innovations in Jewish law, commentaries on the Talmud, and the like, this does not mean that he can proceed to issue practical rulings in line with his analytical mind. For in our many transgressions, those who engage in the art of casuistry have suffered ruin, and although they build edifices upon the line of emptiness they find no favor in the ears of those who hear them. [ . . . ]

Concerning intellectual inquiries and homiletic interpretation, the generations have greatly deteriorated. Each person knows inside him whether what he is suggesting is close to the truth and is in any way possible, and whether it might sometimes be true, even if only in a far-fetched manner. It is impossible to convey one’s thoughts in these matters in writing. In any event, as long as a man directs his thought for the sake of heaven, without arrogance or malice, the Lord will guide him on the path of truth and will place in his heart the knowledge of the truth. [ . . . ]

The conduct of a master of the Torah who is not an instructor: most of his learning should focus on the Mishnah, with the commentary of R. [Ovadiah of] Bartenura. If he merits to do more, he should note for himself those places in Tosafot Yom Tov [by Yom Tov Lipmann Heller (ca. 1579–1654)] which he requires in order to interpret the text and discover the law. If he merits to go even further—that is, he knows all of this and is relatively well-versed in the sources—he should diligently learn all six Orders of the Mishnah. In any event, he should not refrain from learning the Shulḥan arukh or the Levush [Levush malkhut (Royal Garment), by Mordechai Yaffe (1530–1612)], the Oraḥ ḥayim [“Path of Life”] section [of the Tur] with some later commentator, and the Yoreh de’ah section with the later commentator, or its abbreviated version. Anything which he needs in order to teach others should flow fluently from his tongue. The same applies to other parts of the Turim: from Even ha-‘ezer [“Stone of Help”]: the prohibition of being alone with a woman who is forbidden to him, and from ḥoshen mishpat [“Breastplate of Judgment”]: not to curse anyone from the people of Israel, or to bear false witness, or to steal, or to rob, or to go back on one’s word, or to cheat, and similar laws that are required at all times. [ . . . ]

Let us return to the initial points concerning one’s conduct in learning. One who is not erudite but knows how to read should learn and know the commandments, and should review and arrange the six hundred and thirteen mitzvot before him in an abbreviated manner, so that he becomes an expert in them and their names. He should take lessons from those who learn Mishnah, Bible, Midrash, and the Shulḥan arukh. If he does not have the aptitude for this, he should at least not hold back from reading the many books that deal with the laws of the commandments that are printed in the German language [Yiddish], such as ha-Magid on the Torah, Prophets, and Writings, and Lev tov, and the like. He should take lessons from those who learn laws and rules of conduct, and anything he says should follow the instructions of those of scholars, in accordance with their advice and their teachings, as they will show him the way he should follow [see Exodus 18:20]. He should make every effort to provide advantages to the scholar who teaches him the proper path, and he should honor him greatly in his mind as well as with his money. He should also endeavor to copy out for himself the order of the six hundred and thirteen mitzvot in an abbreviated form, in the German language, in the proper order. Perhaps the Lord will grant me the privilege and I will arrange them myself.

Other works by Landsofer: Me‘il tsedakah (1757); Bene Yonah (1803); Kanfe Yonah (1812).