Who Should Learn and who Should Work?
Eikev
Is the Torah ideal for a person to engage in full-time, long-term Torah study, or to go out and work for a living? Whilst this issue is currently being fiercely debated in Israel in a contemporary context, this matter was already debated by the sages of the Mishna.
Rabbi Yishmael teaches that even though a person is commanded to learn Torah constantly, as indicated in the verse לא ימוש ספר ההתורה הזה מפיך - “this book of the Torah should not move from your lips”, a person is still obligated to work for a living. He evidences this from the verse in the second passage of the Shema ואספת דגנך - “you shall gather your grain”. One fulfills their obligation to learn Torah by establishing fixed times in their day to learn.
Rabbi Shimon bar Yochai responded “if a person will plough at the time of ploughing, plant in the time of planting, harvest in the time of harvesting, thresh at the time of threshing and winnow when it is windy, what will become of his Torah study?”.
In his view, working for a living is an impediment to Torah study. One who truly wishes to do the will of his Creator, should only occupy himself with the study of Torah and then, their work will be facilitated by others. The second passage of the Shema refers to those who do not devote themselves to the will of Hashem in constant Torah study and must take care of their own means of financial support.
This is indeed how Rabbi Shimon bar Yochai lived his own life. In the Gemara, Rabbi Shimon is the epitome of one who is described as תורתו אומנותו, his Torah study is his sole occupation.
Based on this discussion, Rabbi Chaim of Velozhen in Nefesh Hachim, explains one of the differences between the first and second passages of the Shema.
The first passage commands us to love Hashem בכל לבבך ובכל נפשך ובכל מאדך, “with all of your heart, with all of your soul and with all of your מאד.” Chazal explain that מאד refers to a person’s money. One who only studies Torah, sacrifices their money i.e. their financial standing, for the sake of Hashem.
The second passage of Shema refers to those who engage in “gathering your grain” i.e. pursuing a Parnasa. Their service of Hashem is בכל לבבכם ובכל נפשכם, “with all of your hearts and with all of your souls”, but there is no mention of מאדכם, because they do not forgo their financial means.
With this understanding, we can explain a further difference between the two passages. Both passages refer to the Mitzvah of studying Torah as well as the Mitzvah of Tefillin, which is equated to all of the Mitzvos. But it refers to them in a different order.
In the first passage, the Mitzvah of Torah study - ושננתם לבניך “you shall teach it to your children”, comes before the Mitzvah of Tefillin - וקשרתם לאות על ידיך “you shall tie them as a sign upon your arm…”. The second passage first states וקשרתם לאות על ידכם - “you shall tie them as a sign upon your arms…” after which it teaches ולמדתם אותם את בניכם - “you shall teach them to your children”.
The first passage describes one for whom Torah is their occupation. Their primary service of Hashem is Torah study. The second passage addresses those who engage in earning a living. Their primary service of Hashem is through Mitzvos, giving Tzedaka and the like.
But who is supposed to live like the first passage, desisting from work and only pursuing the study of Torah? And who should follow the path of the second passage?
The Gemara concludes the debate with the following statement; הַרְבֵּה עָשׂוּ כְּרַבִּי יִשְׁמָעֵאל, וְעָלְתָה בְּיָדָן כְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַי, וְלֹא עָלְתָה בְּיָדָן - “Many acted in accordance with Rabbi Yishmael and were successful (in their Torah study as well) and many acted in accordance with Rabbi Shimon bar Yochai and were not successful (even in their Torah study).
The Maharsha explains that Rabbi Shimon’s path was only for exceptional Tzaddikim like him. The Chasam Sofer writes that these are the 36 Tzaddikim in each generation. Only a handful of unique individuals can succeed in living this way, but they are few in number and this is not the path for everyone else to try and follow. And so our sages teach יפה תורה עם דרך ארץ, Torah study is beautiful when accompanied by working. This idea is also conveyed by Rabbi Chaim of Velozhen.
This understanding is hinted to in the 2 passages of the Shema. The first passage which speaks to those for whom Toraso Umanuso is written in the singular form, for select individuals. The second passage, which requires us to “gather in your grain”, is written in plural form, because it speaks to the Tzibbur.
The Sefas Emes explains the phraseology that those who tried to emulate Rabbi Shimon לא עלתה בידם. Literally this mean “it was not raised with their hands”.
We were created in this physical world in order to elevate it. We do this by engaging in physicality in the pursuit of Parnasa and by doing so in accordance with the laws of Torah and with Kavana L’shem Shamayim. We also fulfill this purpose through the observance of Mitzvos. This is our primary Avodah in this world.
Those who isolate themselves from involvement in the material world, focusing solely of Torah study, do not raise up the physical world through their hands. But those who follow Rabbi Yishmael’s path עלתה בידם. They fulfill their mission in this world, by elevating it through their hands and their handiwork.
In the times of Moshiach, once the world has been elevated and we all attain the level of Tzaddikim, we will successfully follow the path of Rabbi Shimon. Then, as the Rambam writes, the occupation of the entire world will be to pursue the knowledge of Hashem. But for now, we are meant to gather in our grain.
Rabbi Yishmael teaches that even though a person is commanded to learn Torah constantly, as indicated in the verse לא ימוש ספר ההתורה הזה מפיך - “this book of the Torah should not move from your lips”, a person is still obligated to work for a living. He evidences this from the verse in the second passage of the Shema ואספת דגנך - “you shall gather your grain”. One fulfills their obligation to learn Torah by establishing fixed times in their day to learn.
Rabbi Shimon bar Yochai responded “if a person will plough at the time of ploughing, plant in the time of planting, harvest in the time of harvesting, thresh at the time of threshing and winnow when it is windy, what will become of his Torah study?”.
In his view, working for a living is an impediment to Torah study. One who truly wishes to do the will of his Creator, should only occupy himself with the study of Torah and then, their work will be facilitated by others. The second passage of the Shema refers to those who do not devote themselves to the will of Hashem in constant Torah study and must take care of their own means of financial support.
This is indeed how Rabbi Shimon bar Yochai lived his own life. In the Gemara, Rabbi Shimon is the epitome of one who is described as תורתו אומנותו, his Torah study is his sole occupation.
Based on this discussion, Rabbi Chaim of Velozhen in Nefesh Hachim, explains one of the differences between the first and second passages of the Shema.
The first passage commands us to love Hashem בכל לבבך ובכל נפשך ובכל מאדך, “with all of your heart, with all of your soul and with all of your מאד.” Chazal explain that מאד refers to a person’s money. One who only studies Torah, sacrifices their money i.e. their financial standing, for the sake of Hashem.
The second passage of Shema refers to those who engage in “gathering your grain” i.e. pursuing a Parnasa. Their service of Hashem is בכל לבבכם ובכל נפשכם, “with all of your hearts and with all of your souls”, but there is no mention of מאדכם, because they do not forgo their financial means.
With this understanding, we can explain a further difference between the two passages. Both passages refer to the Mitzvah of studying Torah as well as the Mitzvah of Tefillin, which is equated to all of the Mitzvos. But it refers to them in a different order.
In the first passage, the Mitzvah of Torah study - ושננתם לבניך “you shall teach it to your children”, comes before the Mitzvah of Tefillin - וקשרתם לאות על ידיך “you shall tie them as a sign upon your arm…”. The second passage first states וקשרתם לאות על ידכם - “you shall tie them as a sign upon your arms…” after which it teaches ולמדתם אותם את בניכם - “you shall teach them to your children”.
The first passage describes one for whom Torah is their occupation. Their primary service of Hashem is Torah study. The second passage addresses those who engage in earning a living. Their primary service of Hashem is through Mitzvos, giving Tzedaka and the like.
But who is supposed to live like the first passage, desisting from work and only pursuing the study of Torah? And who should follow the path of the second passage?
The Gemara concludes the debate with the following statement; הַרְבֵּה עָשׂוּ כְּרַבִּי יִשְׁמָעֵאל, וְעָלְתָה בְּיָדָן כְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַי, וְלֹא עָלְתָה בְּיָדָן - “Many acted in accordance with Rabbi Yishmael and were successful (in their Torah study as well) and many acted in accordance with Rabbi Shimon bar Yochai and were not successful (even in their Torah study).
The Maharsha explains that Rabbi Shimon’s path was only for exceptional Tzaddikim like him. The Chasam Sofer writes that these are the 36 Tzaddikim in each generation. Only a handful of unique individuals can succeed in living this way, but they are few in number and this is not the path for everyone else to try and follow. And so our sages teach יפה תורה עם דרך ארץ, Torah study is beautiful when accompanied by working. This idea is also conveyed by Rabbi Chaim of Velozhen.
This understanding is hinted to in the 2 passages of the Shema. The first passage which speaks to those for whom Toraso Umanuso is written in the singular form, for select individuals. The second passage, which requires us to “gather in your grain”, is written in plural form, because it speaks to the Tzibbur.
The Sefas Emes explains the phraseology that those who tried to emulate Rabbi Shimon לא עלתה בידם. Literally this mean “it was not raised with their hands”.
We were created in this physical world in order to elevate it. We do this by engaging in physicality in the pursuit of Parnasa and by doing so in accordance with the laws of Torah and with Kavana L’shem Shamayim. We also fulfill this purpose through the observance of Mitzvos. This is our primary Avodah in this world.
Those who isolate themselves from involvement in the material world, focusing solely of Torah study, do not raise up the physical world through their hands. But those who follow Rabbi Yishmael’s path עלתה בידם. They fulfill their mission in this world, by elevating it through their hands and their handiwork.
In the times of Moshiach, once the world has been elevated and we all attain the level of Tzaddikim, we will successfully follow the path of Rabbi Shimon. Then, as the Rambam writes, the occupation of the entire world will be to pursue the knowledge of Hashem. But for now, we are meant to gather in our grain.