Full-Time Torah Study versus Earning a Living
What is the ideal? Should we strive to dedicate ourselves totally to Torah study? Or should we divide our time between Torah study and an occupation?
This issue was debated by the sages, based on an apparent contradiction between two verses. On the one hand, the Torah charges us to study Torah constantly: "This book of Torah shall not depart from your mouth; you shall meditate in them day and night." (Joshua 1:8)
Yet, the Torah also says, "You shall gather your grains, your wine and your oil" (Deuteronomy 11:14) - implying that we should occupy ourselves with working the land and a livelihood. Which is correct?
Rabbi Ishmael explained that the verse exhorting constant Torah study cannot not be taken literally. From the second verse we learn that one should combine the study of Torah with a worldly occupation.
Rabbi Shimon bar Yochai, however, disagreed:
"Can it be that a person will plow in season and plant in season and harvest in season and mill in season and plant in the wind? What will become of Torah? Rather, when Israel fulfills God's will, their work will be performed by others.... And when Israel does not fulfill God's will, they must perform their own labor... and moreover, they must also perform the work of others." (Brachot 35b)
The Nature of the Human Soul
From Rashi's commentary, it seems that both scholars agreed that the ideal is full-time Torah study. Rabbi Ishmael, however, took the pragmatic stand that it is better to have a livelihood and not be dependent on charity. According to Rabbi Abraham Isaac Kook, the disagreement is not a matter of practicality versus an ideal state. Rather, they disagreed about the nature of the human soul and its spiritual capabilities.
Rabbi Shimon posited that the human soul is meant to be continually occupied with intellectual and spiritual pursuits. If necessary, one may be forced to deal with mundane matters, but such activity is, in fact, beneath our true potential. The human soul is so elevated that it can only be satisfied with total dedication to intellectual thought and contemplation.
Thus, "This book of Torah shall not depart from your mouth" should be understood literally. It applies to the complete human being who has not become soiled by sin. A person who feels a weakness in spirit due to excessive study - this frailty is only due to flaws in character. As the Jewish people perfect themselves, their work will be performed by others, while their sole desire will be to dedicate themselves totally to knowing God and His ways.
Rabbi Ishmael, on the other hand, felt that human nature is a composite of both theoretical and practical inclinations. According to his view, to occupy oneself with worldly matters - in the proper measure - is not just a concession to the current state of the world; rather, it complements an integral aspect of our inner makeup. Rabbi Ishmael came to this conclusion through his observation that most people are not satisfied to spend their days only in study and spiritual pursuits.
Who Was Right?
The Talmud records that many followed the advice of Rabbi Ishmael and it worked well for them. Those who followed Rabbi Shimon bar Yochai, on the other hand, were not successful. There may be a select few who feel they are destined for greatness and are happy to delve constantly in wisdom and Torah. However, the Torah was not given to angels; its teachings must be suitable for the majority of people.
While it is difficult to determine the true capacity of the human soul, we can ascertain from empirical evidence that what works for most people is indicative of man's true inner nature. Many followed Rabbi Ishmael's counsel and found satisfaction in both their Torah study and their material accomplishments, while those following Rabbi Shimon's opinion felt less successful, due to an internal resistance to continual Torah study. This indicates that Rabbi Ishmael's assessment of human nature is accurate for the vast majority of people. Rabbi Shimon's outlook is only suitable for the select few who are blessed with rare spiritual gifts.
The Right Balance
Having ascertained that for most people it is preferable to combine Torah study with an occupation, we still need to determine the proper balance between Torah and work. How should we divide our time and effort between them?
The sages made the following observation:
"See what a difference there is between the earlier and the later generations. Earlier generations made the study of Torah their main concern, and their ordinary work secondary to it - and both prospered in their hands. Later generations made their ordinary work their main concern, and their Torah study secondary - and neither prospered in their hands." (Berachot 35b)
Even in material matters, one's sense of contentment and happiness are influenced by his ethical standing. A person who has acquired virtuous character traits, strong faith and awe of heaven is protected against many of the aspects of life that can lead one astray and that make life's burdens so difficult. Such a person is content with his portion in life. For this reason, the 'earlier generations' who made Torah study and ethical pursuits their principle concern, were successful in both spiritual and material aspects of life.
However, one who has not developed his ethical nature - for he concentrated all of his energy on his livelihood - will never be content with what he has acquired. His flawed character traits will lead him to chase after perilous passions. Even if he succeeds in amassing great wealth, he will not be satisfied and will never feel true peace of mind.
What is Our Main Activity?
Rabbi Kook concluded with a very significant comment. How much time we devote to a particular activity is not the sole factor determining that this is our main pursuit in life. What truly matters is our mindset. That which we consider to be the central focus of our life - even if we are unable to devote most of our time to it - constitutes our principle activity.
[Adapted from Ein Aya vol. II pp. 173-5]
What is the ideal? Should we strive to dedicate ourselves totally to Torah study? Or should we divide our time between Torah study and an occupation?
This issue was debated by the sages, based on an apparent contradiction between two verses. On the one hand, the Torah charges us to study Torah constantly: "This book of Torah shall not depart from your mouth; you shall meditate in them day and night." (Joshua 1:8)
Yet, the Torah also says, "You shall gather your grains, your wine and your oil" (Deuteronomy 11:14) - implying that we should occupy ourselves with working the land and a livelihood. Which is correct?
Rabbi Ishmael explained that the verse exhorting constant Torah study cannot not be taken literally. From the second verse we learn that one should combine the study of Torah with a worldly occupation.
Rabbi Shimon bar Yochai, however, disagreed:
"Can it be that a person will plow in season and plant in season and harvest in season and mill in season and plant in the wind? What will become of Torah? Rather, when Israel fulfills God's will, their work will be performed by others.... And when Israel does not fulfill God's will, they must perform their own labor... and moreover, they must also perform the work of others." (Brachot 35b)
The Nature of the Human Soul
From Rashi's commentary, it seems that both scholars agreed that the ideal is full-time Torah study. Rabbi Ishmael, however, took the pragmatic stand that it is better to have a livelihood and not be dependent on charity. According to Rabbi Abraham Isaac Kook, the disagreement is not a matter of practicality versus an ideal state. Rather, they disagreed about the nature of the human soul and its spiritual capabilities.
Rabbi Shimon posited that the human soul is meant to be continually occupied with intellectual and spiritual pursuits. If necessary, one may be forced to deal with mundane matters, but such activity is, in fact, beneath our true potential. The human soul is so elevated that it can only be satisfied with total dedication to intellectual thought and contemplation.
Thus, "This book of Torah shall not depart from your mouth" should be understood literally. It applies to the complete human being who has not become soiled by sin. A person who feels a weakness in spirit due to excessive study - this frailty is only due to flaws in character. As the Jewish people perfect themselves, their work will be performed by others, while their sole desire will be to dedicate themselves totally to knowing God and His ways.
Rabbi Ishmael, on the other hand, felt that human nature is a composite of both theoretical and practical inclinations. According to his view, to occupy oneself with worldly matters - in the proper measure - is not just a concession to the current state of the world; rather, it complements an integral aspect of our inner makeup. Rabbi Ishmael came to this conclusion through his observation that most people are not satisfied to spend their days only in study and spiritual pursuits.
Who Was Right?
The Talmud records that many followed the advice of Rabbi Ishmael and it worked well for them. Those who followed Rabbi Shimon bar Yochai, on the other hand, were not successful. There may be a select few who feel they are destined for greatness and are happy to delve constantly in wisdom and Torah. However, the Torah was not given to angels; its teachings must be suitable for the majority of people.
While it is difficult to determine the true capacity of the human soul, we can ascertain from empirical evidence that what works for most people is indicative of man's true inner nature. Many followed Rabbi Ishmael's counsel and found satisfaction in both their Torah study and their material accomplishments, while those following Rabbi Shimon's opinion felt less successful, due to an internal resistance to continual Torah study. This indicates that Rabbi Ishmael's assessment of human nature is accurate for the vast majority of people. Rabbi Shimon's outlook is only suitable for the select few who are blessed with rare spiritual gifts.
The Right Balance
Having ascertained that for most people it is preferable to combine Torah study with an occupation, we still need to determine the proper balance between Torah and work. How should we divide our time and effort between them?
The sages made the following observation:
"See what a difference there is between the earlier and the later generations. Earlier generations made the study of Torah their main concern, and their ordinary work secondary to it - and both prospered in their hands. Later generations made their ordinary work their main concern, and their Torah study secondary - and neither prospered in their hands." (Berachot 35b)
Even in material matters, one's sense of contentment and happiness are influenced by his ethical standing. A person who has acquired virtuous character traits, strong faith and awe of heaven is protected against many of the aspects of life that can lead one astray and that make life's burdens so difficult. Such a person is content with his portion in life. For this reason, the 'earlier generations' who made Torah study and ethical pursuits their principle concern, were successful in both spiritual and material aspects of life.
However, one who has not developed his ethical nature - for he concentrated all of his energy on his livelihood - will never be content with what he has acquired. His flawed character traits will lead him to chase after perilous passions. Even if he succeeds in amassing great wealth, he will not be satisfied and will never feel true peace of mind.
What is Our Main Activity?
Rabbi Kook concluded with a very significant comment. How much time we devote to a particular activity is not the sole factor determining that this is our main pursuit in life. What truly matters is our mindset. That which we consider to be the central focus of our life - even if we are unable to devote most of our time to it - constitutes our principle activity.
[Adapted from Ein Aya vol. II pp. 173-5]