There are several biblical verses that refer to the obligation to study Torah. The Rambam[1] cites “You shall teach them thoroughly to your children”[2] as the source for teaching Torah to students (non-biological children) and “you shall learn [the statutes] and guard them to fulfill them”[3] as the source of the mitzva to study it oneself.[4] He counts these two elements (learning and teaching) as one mitzva.[5] This seems to indicate that the mitzva is not just to treat Torah as something that one must know in order to apply it to his own life. Rather, it is imperative that as many members of our nation as possible master and pass along Torah knowledge and values so that the Torah will eternally remain the guiding force of our nation’s life.
Many statements of Chazal[6] laud, in the highest possible terms, one who studies Torah lishmah (for its sake) – in other words, for the right reasons. Yet, different classical sources put the stress on different elements of Torah study. While acknowledging the beauty of studying in order to teach, the mishna in Avot[7] seems to indicate that study in order to fulfill the mitzvot is of an even higher level. This is not referring to merely reading the Torah as an instruction manual before performing a mitzva. Rather, one should fill himself with a broad level of knowledge so that he knows how to deal appropriately with whatever situation might come up in the future. The Bach[8] is one of the supporters of the minority view that the best intention one can have while studying Torah is to study it in order to cling to HaShem. Rav Chayim of Volozhin popularized the widely accepted approach that Torah lishmah is that which is learned for the sake of the Torah knowledge itself, after understanding the religious – not merely intellectual – value of that knowledge.[9]
This does not necessarily mean that knowledge of Torah is more important than closeness to HaShem. Closeness to HaShem is emphasized in other mitzvot, such as the mitzva to love HaShem, fear Him, cling to Him, etc., and the performance of many mitzvot fosters these feelings. But Torah study has multi-faceted value. Knowledge of HaShem’s word connects one to Him and can and should ennoble one’s behavior.[10] It also enables one to fulfill the mitzvot properly. Furthermore, it insures the continuity of our religious community.
HaShem wants “us” to study all of the Torah, including the laws of damages. That being said, since only a handful of people are able to master the entire gamut of Torah, a person has to choose the style and subject matter that will bring him the greatest gain. Certain basic texts (including the Chumash) are a must for anyone who takes his Judaism seriously. There is also a basic (not small) amount of practical Halacha that is required so that one does not constantly make mistakes. However, beyond that, one should experiment and get advice in finding the subject matters that are practically usable for him and/or inspire him. Some are enthralled by the intellectual rigor of the intricacies of Talmudic/halachic matters (including the laws of damages), while others are inspired by the more philosophical ideas. Trying to “force-feed” large amounts of study of areas that are not appealing to the learner is doomed to failure. As Chazal teach, “A person learns only from a place that his heart desires.”[11]
Our suggestion to you is to find the subjects, teachers, books, etc. that further your own personal spiritual quest, while keeping your mind open to all genuine words of Torah. At the same time, realize that the very subjects that do not seem to produce the results you desire or need most at this point may do wonders for someone else or may even satisfy you yourself in the future.