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Learning For Prizes
by R. Ephraim Glatt, Esq.
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.
Explanation:
I. Background
The Gemara (Taanis 7a) states that if one learns torah “shelo lishmah” (for the wrong reasons), the torah will become a lethal poison. On the other hand, the Gemara (Pesachim 50b) states that a person should learn torah “shelo lishmah,” because it will eventually become “lishmah.”
How are these two contradictory Gemaros reconciled? Tosafos (Taanis, and in other places) answers that there are two types of “shelo 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.
Shulchan Aruch (Y”D 246:20) and the Shach (19) codify the above Gemaros with Tosafos. From the Gemaros, Tosfos and Shulchan Aruch, it appears that even an adult may learn “shelo lishmah,” i.e. for kavod or prizes.
II. The Rambam
The Rambam (Peirush Mishnayos, Sanhedrin, Perek Chelek) writes that when a child is young, the Rebbe 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 in Avos (4:7), 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 Rambam (Hil. Teshuvah 10:5) where he emphasizes that this method of training (shelo lishmah becoming lishmah) only applies to women and children.
III. Practically Speaking
How does this apply nowadays?
The sefer Chut HaShani (cited in Shisulim B’Veis Hashem, p. 390) explains that yeshiva 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.
R’ A. Nebenzahl, shlita (Ohel Yaakov, Teshuvos HaPoskim, Vol. 1, p.307) was asked if a yeshiva may award prizes to star students. He responded that it was permitted.
R’ Moshe Feinstein, zt”l (Ig”M, Y”D 3:87) likewise permitted prizes as incentives. He writes to R’ Shmuel Fuerst in 1976 in support of an initiative to give out “kavod” prizes to bachurim who learned a lot of b’kiyus. He writes though 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.
R’ 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 a doctor? He answers that it is permitted. He notes that the entire problem of shelo lishmah is when your intent is ENTIRELY shelo lishmah. Since this person, and presumably many other people who learn for prizes, also learn because they love learning, there is no prohibition. It is only prohibited where the learning is completely shelo lishmah.
IV. Chiddush of Divrei Shaul
The Divrei Shaul (cited in Avodah B’rurah, Eruchin, 16b) has a novel approach to the above Gemaros. It is only permitted to learn shelo lishmah if it eventually becomes lishmah. If a person dies before ever learning lishmah, it is better that he was never created. But see Yechaveh Daas, ibid.
On the other hand, the sefer Chag Hashavuos (R’ Yeshaya Shechter, p.98) cites R’ 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
R’ 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 they are doing a good job, and a tangible reward sends that message loud and clear.” See Chabad website, https://www.chabad.
R’ Yaakov Bender, shlita adds that in 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 be’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 tefillin. 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 https://sephardic.org/
