הַחֲסִידִים, אֲפִילוּ הַבֵּינוּנִים, הָיוּ בְּקִיאִים בְּתַּנַ"ךְ. וּמִנְהָג מְסוּדָּר הָיָה אֶצְלָם, אֲשֶׁר אַחַר לִמּוּד שִׁעוּר מִשְׁנָיוֹת שֶׁאַחֲרֵי תְּפִלַּת שַׁחֲרִית, בְּשַׁעַת קְפִילַת הַטַּלִית וּתְפִילִין הָיוּ אוֹמְרִים שִׁעוּר בְּתַּנַ"ךְ, בְּאוֹפֶן אֲשֶׁר בְּמֶשֶׁךְ שְׁלֹשָׁה חֳדָשִׁים הָיוּ גוֹמְרִים אֶת הַתַּנַ"ךְ.

Chassidim, even those of average spiritual stature, used to be thoroughly knowledgeable in the Tanach. After their [daily] study of Mishnayos following the Morning Service,1 it was their regular custom to read chapters of Tanach2 while putting away their tallis and tefillin. Their schedule enabled them to complete the entire Tanach in three months.3

Delving Deeply

The Alter Rebbe writes in Hilchos Talmud Torah4 that even a person who has a thorough knowledge of the Tanach should read it regularly, “so that he will not forget any of the Torah’s laws.” In addition to that halachic mandate for the study of Tanach, and even without considering its intrinsic value, it is indispensable for a wider reason. The very words and verses of the Written Law constitute the underpinning of thousands of teachings and interpretations throughout every realm of Torah study, whether Talmudic, Midrashic, Kabbalistic, ethical, or philosophical.

The lessened attention given to the study of Tanach in many yeshivos, beginning in the nineteenth century, may be perceived as a reaction to the almost exclusive emphasis on Tanach5 that characterized the adherents of the Haskalah, the so-called “Enlightenment” movement, at the expense of the traditional staple subjects of Talmud and Halachah.6 The Rebbe Rayatz sought to restore the study of Tanach to its due standing.