108 R o b e rt A. H a r r i s
for the Torah was given completely and written completely (Psalm 19:8), and
lacks nothing. Whereas the midrash of the Sages is for the purpose of glo-
rifying Torah and enhancing it (Isaiah 42:21). But anyone who doesn’t know
the context of Scripture [the method of peshat], and prefers to incline to-
ward a midrashic explanation, is similar to one who is drowning in a river,
and the depths of the waters are sweeping him away, and who grabs hold
of any old thing that comes into his hand to save himself. Whereas had
he paid attention to the word of the Lord, he would have investigated the
true explanation of the matter and its context and would have fulfi lled that
which is written: If you seek it as you seek silver, and search for it as one
searches out treasure, then you will understand reverence for the lord and
fi nd knowledge of God (Proverbs 2:4 – 5).Note that the last part of Kara’s comment is a sermon in the service of pe-
shat exegesis: the pronominal antecedent in the verses from Proverbs (“If
you seek it . . . and search for it ”) is a general reference to biblical “wisdom,”
whereas in Kara’s explanation it becomes a referent of the peshat method
that he has been advocating. However, the clear implication is that contex-
tual exegesis can yield religious knowledge (“reverence for the Lord and . . .
knowledge of God”) that is outside the bounds of Oral Torah and rabbinic
interpretation. However, what type of religious knowledge might this be?
Unfortunately, Kara does not make this explicit. For the present, let us at
least suggest a possibility: perhaps, behind the oblique religious message
that Kara advances is the ancient rabbinic value placed on “the study of
Torah for its own sake” (talmud torah lishama). Th is principle, which I will
abbreviate as “selfl ess Torah study,” is highly prized in rabbinic literature;19
for now, let us adduce the treatment of the principle in the brief rabbinic
treatise generally entitled Qinyan Torah:20
Rabbi Meir said: Anyone who engages in Torah study for its own sake
merits many things. Not only that but the entire world is worthwhile [hav-
ing been created] for that one alone. Such a one is called “[God’s] beloved
friend; one who loves the Omnipresent, who loves [God’s] creatures; one
who gladdens the Omnipresent, who gladdens [God’s] creatures; one
whom [selfl ess Torah study] clothes with humility and reverence; one
whom [selfl ess Torah study] enables to be righteous, pious, upright, and
faithful; one whom [selfl ess Torah study] keeps far from sin and brings
close to merit.” 21 Humankind is benefi ted by this one’s counsel, insight,
understanding, and strength, as it is said: Counsel is mine and insight, I