18) And this power to investigate and inquire in the Torah according to the teachings of our sages, the masters of the Mishnah and Talmud, is handed down to us from our sages, as the Tanna said, 'Turn it over and over again, for everything is in it. Look into it, delve into it!' For unless a person studies and understands, the secret will not be revealed to him, and he will not grasp the matter. As we learn in Berachot (tractate of the Talmud), "A person should always run to perform a mitzvah, even on Shabbat, as it is said: 'After the Lord, they shall go like a lion, they shall roar,' etc." Rabbi Zeira explained: It is the reward for the effort expended by those who rush to hear a discourse from a wise sage.
The reward is for the effort of running because most people do not understand how to properly transmit the teachings after a certain period. The reward comes from the effort put into studying. The phrase "Agra d'Kalla Dukhta" refers to the Shabbat before a holiday when everyone gathers to hear the laws of the upcoming holiday. The phrase "Agra d'Shma'ata Savra" means that one toils, exerts effort, and contemplates to understand the rationale behind something.
And in Tractate Sanhedrin, the versions state, "With cunning, you shall make war for yourself." Rabbi Acha, son of Rabbi Chanina, said in the name of Rabbi Assi, who said in the name of Rabbi Yochanan, "With whom do you find the Torah waging war? With someone who possesses bundles of Mishnah." This means that the war of Torah is fought through its teachings, understanding its core principles, and delving into its depths.
It is not like someone who is shallow, sharp-witted, and has mere opinions but has not studied many Mishnayot and Braitot. For how can one grasp its essence? Only someone who has studied numerous Mishnayot, for if they need to understand a rationale, they can derive it from another Mishnah. Or if something is difficult for him, he will understand it from the Mishnayot in his possession.
This is referring to Rabbi Ploni, whose teachings were heard elsewhere. So says the Gemara and Rashi. And it is also mentioned in Tractate Chagigah, where it opens by stating, "The words of the sages are like well-driven nails, given by one shepherd." Why were the words of Torah compared to Mordecai, who guides toward the paths of life?
Just as these sages are the "ones gathered," meaning the students of the sages who gather together and engage in Torah study. These render impure, and these render pure. These prohibit, and these permit. These disqualify, and these qualify.
Perhaps one might say, 'How can I learn Torah?' But it is taught: 'They were all given from one Shepherd; one God formed them all.' And one Provider said, from the mouth of the Master of all actions, blessed be He, as it is stated: 'And God spoke all these words, saying.' Therefore, make your ear like a funnel and acquire for yourself understanding to hear the words of the impure and the words of the pure, the words of the prohibitions and the words of the permissions, the words of the disqualifications and the words of the qualifications.
And Rashi, may his memory be blessed, explained: 'One God spoke,' meaning there is no one among the disputants who brings proof from the Torah of another, but rather from the Torah of the Holy One, blessed be He. And one Provider said, 'There is no one who brings proof from the words of a prophet to dispute Moses, our teacher, blessed be he.' Make your ear like a funnel, since all of them are for the sake of Heaven.
Make an ear that hears, learns, and knows all of their words. And when you know how to discern which dry land established the halakha like itself, etc. Similarly, the Maharsha explains that this is a parable for our matter: that one should let many of their words enter their ear, whether impure or pure, but acquire a discerning heart to distinguish the opinions in order to determine the halakha accordingly.