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an excerpt from The Laws of Study הלכות תלמוד תורה

The Amount of Torah Study Necessary to Fulfill the Mitzva

How much time must one spend studying Torah each day in order to fulfill the mitzva? Must one dedicate all of one’s available time to the task or is it sufficient to set aside a certain amount of time daily, and if so, how much? There appear to be two conflicting passages in the Gemara with regard to this question. One is found in theGemara Berachot:

1. 1מסכת ברכות דף לה: h Masechet Berachot 35b תנו רבנן: “ואספת דגנך” )דברים יא, יד( – The Sages taught: What is the meaning of that which the verse states: “And you shall gather מה תלמוד לומר? לפי שנאמר: “ֹלא ָי ּמושׁ your grain”? Because it is stated: “This Torah shall not depart from your mouths, and ֵס ֶפר ַה ּת ָוֹרה ַהֶּזה ִמ ִּפ ָיך ְו ָהִג ָית ּבוֹ ָיוֹמם ָו ַלְי ָלה” you shall contemplate in it day and night” (Yehoshua 1:8), I might have thought that these )יהושע א, ח( – יכול דברים ככתבן? תלמוד matters are to be understood as they are written; one is to literally spend his days immersed לומר: “ואספת דגנך” – ַה ְנ ֵהג בהן מנהג דרך ,exclusively in Torah study. Therefore, the verse states: “And you shall gather your grain ארץ, דברי רבי ישמעאל. רבי שמעון בן יוחי your wine and your oil,” follow in their regard, the way of the world; set aside time not only אומר: אפשר אדם חורש בשעת חרישה, .for Torah, but also for work. This is the statement of Yishmael וזורע בשעת זריעה, וקוצר בשעת קצירה, Rabbi Shimon ben Yochai says: Is it possible that a person plows in the plowing season and ודש בשעת דישה, וזורה בשעת הרוח, תורה sows in the sowing season and harvests in the harvest season and threshes in the threshing – מה תהא עליה? אלא בזמן שישראל עושין ?season and winnows in the windy season, and is constantly busy; what will become of Torah רצונו של מקום – מלאכתן נעשית על ידי ;Rather, one must dedicate himself exclusively to Torah at the expense of other endeavors אחרים, שנאמר: ְ“ו ָע ְמ ּדו ָזִרים ְוָר ּעו ְצֹאנ ֶכם as when Israel performs G-d’s will, their work is performed by others, as it is stated: “And ּו ְב ֵני ֵנ ָכר ִא ָּכֵר ֶיכם ְו ְכֹר ֵמ ֶיכם” )ישעיהו סא, ה(. strangers will stand and feed your flocks, and foreigners will be your plowmen and your

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ובזמן שאין ישראל עושין רצונו של מקום - מלאכתן vinedressers” (Yeshayahu 61:5). When Israel does not perform G-d’s will, their נעשית על ידי עצמן, שנאמר: “ואספת דגנך”. ולא עוד, work is performed by them themselves, as it is stated: “And you shall gather your grain.” Moreover, if Israel fails to perform G-d’s will, others’ work will be אלא שמלאכת אחרים נעשית על ידן, שנאמר: ְ“ו ָע ַב ְד ָּת performed by them, as it is stated: “You shall serve your enemy whom G-d shall ָ ֶאת ְאֹי ֶביך” )דברים כח, מח( וגו’. אמר אביי: הרבה עשו .(send against you” (Devarim 28:48 כרבי ישמעאל – ועלתה בידן, כרבי שמעון בן יוחי – ולא Summing up this dispute, Abaye said: Although there is room for both opinions, many עלתה בידן. have acted in accordance with the opinion of Rabbi Yishmael, and combined working for a living and learning Torah, and although they engaged in activities other than the study of Torah, were successful in their Torah study. Many have acted in accordance with the opinion of Rabbi Shimon ben Yochai and were not successful in their Torah study. They were ultimately forced to abandon their Torah study altogether.

According to this Gemara, Rabbi Yishmael holds that one should work in order to earn a livelihood, and should not study Torah full time. By contrast, Rabbi Shimon bar Yochai seems to hold that one must study Torah full time at the expense of earning a living by working the land, since otherwise there will be no remaining time for Torah study. He claims though that if the people collectively follow the Torah, they will merit that others assist them in earning a livelihood. Abaye then seems to adopt the position of Rabbi Yishmael when he notes that many people were not successful in supporting themselves through the method of Rabbi Shimon bar Yochai. However, the following Gemara in Menachot appears to present these same Tanna’im as having reached the opposite conclusions.

2. 2מסכת מנחות צט: h Masechet Menachot 99b אמר רבי יוחנן משום רבי שמעון בן יוחי: אפילו לא Rabbi Yochanan says in the name of Rabbi Shimon ben Yochai: Even if a person קרא אדם אלא ְקִרַית שמע שחרית וערבית – קיים “לא recited only the recitation of Shema in the morning and in the evening, he ימוש”, ודבר זה אסור לאומרו בפני עמי הארץ. ורבא has fulfilled the mitzva of: “This Torah scroll shall not depart from your אמר: מצווה לאומרו בפני עמי הארץ. שאל בן דמה mouth.” And it is prohibited to state this matter in the presence of ignoramuses [amei ha’aretz], as they are likely to get the impression that there is no need to study בן אחותו של ר’ ישמעאל את ר’ ישמעאל: כגון אני, Torah beyond this. And Rava says: On the contrary, it is a mitzva to state this שלמדתי כל התורה כולה – מהו ללמוד חכמת יוונית? matter in the presence of ignoramuses, as they will realize that if merely reciting קרא עליו המקרא הזה: “לא ימוש ספר התורה הזה the Shema leads to such a great reward, all the more so how great is the reward of מפיך והגית בו יומם ולילה”. צא ובדוק שעה שאינה לא .those who study Torah all day and night מן היום ולא מן הלילה, ולמוד בה חכמת יוונית. Ben Dama, son of Rabbi Yishmael’s sister, asked Rabbi Yishmael: In the case of one such as I, who has learned the entire Torah, what is the halacha with regard to studying Greek wisdom? Rabbi Yishmael recited this verse about him: “This Torah scroll shall not depart from your mouth, and you shall contemplate in it day and night.” Go and search for an hour that is neither part of the day nor part of the night, and learn Greek wisdom in it. • 3

| 23 TZURBA M’RABANAN • SHAVUOT LEARNING

According to this Gemara, Rabbi Yishmael seemingly holds that one must study Torah at every available free moment, and is permitted to study other subjects (such as Greek wisdom) only at a “time that is not day or night.”1 On the other hand, Rabbi Shimon bar Yochai says that one has fulfilled the mitzva of studying Torah daily vehigita( bo yomam valaila) simply by reciting Keriat Shema, the opposite of his ruling in Berachot. We can illustrate this contradiction through the following table: Berachot Menachot

Rabbi Yishmael Work normally Study Torah full time Rabbi Shimon Bar Yochai Study Torah full time when following the Fulfill the obligation through Shema twice Divine will daily

We find similar contradictory approaches in the Mishna concerning this question as well. The following mishnayot inPirkei Avot seem to support the approach of earning a livelihood, as is apparent from the commentary of the Gra to the second mishna, who references the opinion of Rabbi Yishmael in Berachot.

3. 3פרקי אבות ב:ב h Pirkei Avot 2:2 רבן גמליאל בנו של רבי יהודה הנשיא אומר: יפה תלמוד תורה עם דרך Rabban Gamliel the son of Rabbi Yehuda HaNasi would say: Beautiful ארץ, שיגיעת שניהם משכחת עוון. וכל תורה שאין עמה מלאכה – is the study of Torah with the way of the world, for the toil of them סופה בטלה, וגוררת עוון… both causes sin to be forgotten. Ultimately, all Torah study that is not accompanied with work is destined to cease and to cause sin… 4. 4פרקי אבות ג:יז h Pirkei Avot 3:17 …אם אין קמח – אין תורה, אם אין תורה – אין קמח… If there is no flour, there is no Torah; if there is no Torah, there is… no flour… 5. 5ביאור הגר”א | שם .a Commentary of the Gra, ibid אם אין קמח – אין תורה – כמו שכתוב בפרק שישי דברכות “ואספת If there is no flour, there is no Torah – As it says in the sixth chapter דגנך” וכו’. .of Berachot, “and you will gather your grain, etc

On the other hand, another Mishna in the following chapter of Pirkei Avot seems to side with the approach that one must engage entirely in Torah study, as evident from the commentary of the Gra, who links it with the opinion of Rabbi Shimon bar Yochai in Berachot.

6. 6פרקי אבות ג:ה h Pirkei Avot 3:5 רבי נחוניא בן הקנה אומר: כל המקבל עליו עול תורה - מעבירין ממנו Rabbi Nechunia the son of Hakana would say: One who accepts upon עול מלכות ועול דרך ארץ, וכל הפורק ממנו עול תורה – נותנין עליו עול himself the yoke of Torah is exempted from the yoke of government מלכות ועול דרך ארץ. duties and the yoke of worldly cares; but one who casts off the yoke of Torah is saddled with the yoke of government duties and the yoke of worldly cares.

7. 7ביאור הגר”א | שם .a Commentary of the Gra, ibid ועול דרך ארץ – כמו שכתב בפרק שישי דברכות: “בזמן שישראל :The yoke of worldly cares – As it says in the sixth chapter of Berachot עושין רצונו של מקום…”. וכל הפורק – כמו שכתוב “ובזמן שאין עושין When Israel performs G-d’s will…” And anyone who casts off – as it רצונו של מקום” וכו’. .says: When Israel does not perform G-d’s will, etc

1. The question of studying secular studies according to halacha is an interesting and complex one that is beyond the purview of this sh’iur. It should be noted though that many commentaries and addressed it, including the Rema (Y.D. 246:4). For more discussion of this topic and a survey of the many sources, see Pesakim Uteshuvot (Y.D. 246, #21), Yehudah Levi, “Torah Study,” pp.238-293, and J. Schacter (ed.), “’s Encounter with Other Cultures: Rejection or Integration,” Jason Aronson, 1997.

24 | How can we resolve all of these contradictions? Rav Yaakov Yisrael Kanievsky, known as the Steipler Gaon, suggests the following principle in his Kehilot Yaakov that can help to answer the question: The minimal amount necessary to fulfill the obligation of dailytalmud Torah is reciting Shema twice a day. However, one is obligated to study as much as one is capable every day, with no maximum amount given.

8. 8קהילות יעקב | מסכת שבת, סימן יא p Kehilot Yaakov, Masechet , Siman 11 ונראה דהגדר הוא כך: דבכל מצוות חיוביות גם כשהוא אנוס מלקיים It seems that the parameter [of the mitzva] is the following: For all המצווה, וליכא עליו טענה ותביעה על ביטולה, מכל מקום חיובא רמיא obligatory mitzvot, the obligation remains upon him even when he עליה, וכמו שהוכיח הגאון רבי אלחנן בונם וסרמן ז”ל ה’ ייקום דמו… is unable to fulfill the mitzva due to unavoidable circumstances, and אבל כגון מצוות צדקה, מי שהוא עני ואין לו כלל מה ליתן… אינו בגדר there is no complaint against him for not fulfilling it, as the Gaon “אנוס” רק “פטור”, דזהו עיקר השיעור ליתן צדקה הוא כפי יכולתו, Rav Elchanan Bunim Wasserman, may Hashem avenge his blood וכשאין לו – ליכא חיובא כלל ליתן. וכן במצוות גמילות חסדים שבגופו, proves… but with regard to the mitzva of tzedaka (charity), one who is poor and does not have any [money] to give… is not considered to מה שאי-אפשר לו לעשות – אין זה בגדר “אנוס”, רק זהו גבול השיעור be in the category of ones (extenuating circumstances), but exempt, של המצווה, שיעשה כפי יכולתו, כיוון שהתורה לא נתנה זמן ושיעור ,as the primary measurement of tzedaka is according to his capability קבוע, השיעור הוא כפי יכולתו. וכן מצוות תלמוד תורה, כיוון שלא and if he doesn’t have, there is no obligation to give. The same is true נתנה בו תורה שיעור – ממילא החיוב הוא כפי יכולתו, ועל זמן שהוא for performing physical acts of kindness: What he is incapable of אנוס מללמוד אין זה בגדר מבטל מצווה באונס אלא זהו גבול חיובו, doing is not considered ones; it is just the limit of the measurement שהוא עד כמה שאפשר לו. רק פרק אחד שחרית ופרק אחד ערבית of the mitzva, which he should do according to his capability. Since חיובו קבוע וברור, דכתיב “והגית בו יומם ולילה”, וכשיהיה אנוס מפרק the Torah did not provide a time limit and set measure, the measure is זה, מחשב “מבטל מצווה”… .according to his capability The same applies to the mitzva of Torah: Since the Torah did not give a measure, the obligation is therefore according to his capability, and concerning the time that he is unable to learn, it is not considered nullifying a mitzva due to ones; rather, this is the limit of his obligation, which is to the extent that he is capable. The only set and clear obligation is one chapter in the morning and one chapter at night, as it is written, “and you shall engage in it day and night,” and when he is unable to study this chapter, it is considered nullifying a mitzva…2

Based on the Kehilot Yaakov, we can suggest that the resolution to the contradiction between the two mishnayot and two passages in the Gemara is as follows: According to Rabbi Yishmael, one is obligated to study Torah any time that he is capable of doing so (as he states in Menachot). However, any time that he must devote to earning a livelihood is not included, and the mitzva does not apply at that time (based on his statement in Berachot). By contrast, according to Rabbi Shimon bar Yochai, the ideal level is to study Torah all the time (as he indicates in Berachot), but the minimal obligation is reciting Shema in the morning and at night (as per Menachot). What is the practical halacha concerning this dispute? How much is one in fact obligated to learn daily? The Shulchan Aruch rules the following concerning the issue:

9. 9שולחן ערוך | או”ח קנו:א a Shulchan Aruch, Orach Chaim 156:1 יילך לעסקיו, דכל תורה שאין עמה מלאכה סופה בטלה וגוררת עוון, כי One should go to his business dealings [after studying Torah], as העוני יעבירנו על דבר קונו. ומכל מקום לא יעשה מלאכתו עיקר אלא any Torah that is not accompanied by work will ultimately be עראי, ותורתו קבע, וזה וזה יתקיים בידו. abolished and cause sin, as poverty will cause him to transgress the word of his Creator. Nonetheless, one should not establish his work as primary, but rather as secondary, and his Torah should be permanent, and then this one and that one will be sustained in his hand.

2. The Kehilot Yaakov continues to explain that the principle that is overridden when one is obligated in other mitzvot is based on the same idea. Although the general rule is that osek b’mitzva patur min hamitzva, one who is engaged in one mitzva is exempt from another mitzva, talmud Torah is different, since the obligation itself does not apply when one is engaged in other important activities.

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| 25 TZURBA M’RABANAN • SHAVUOT LEARNING

According to the Shulchan Aruch, it seems that one should ideally combine Torah study together with earning a livelihood, but that Torah study should always remain the primary focus. The Magen Avraham explains how one establishes one’s work as secondary and links this with the opinion of Rabbi Yishmael as presented in the passage in Berachot:

10. מגן אברהם | או”ח קנו:א a Magen Avraham, Orach Chaim 156:1 מלאכתו עיקר – פירוש: שיעשה רק כדי פרנסתו. ואמרינן בגמרא: His work as primary – This means that he should work only for the “הרבה עשו כרבי ישמעאל, ועלתה בידן”… :amount that is sufficient to earn a living. And we say in the Gemara Many have acted in accordance with Rabbi Yishmael and were successful…

However, the Machatzit HaShekel notes that the Maharsha explains that the reason Abaye said that many were successful when following Rabbi Yishmael and many were unsuccessful when following Rabbi Shimon bar Yochai is because only those who are completely righteous can merit to have their work done by others. Since such individuals are relatively few in number, everyone else must follow the approach of Rabbi Yishmael in Berachot.

11. מהרש”א | חידושי אגדות, ברכות לה: a Maharsha, Chidushei Aggadot, Berachot 35b “הרבה עשו כר’ ישמעאל וכו’” – נראה לפרש, דוודאי יש צדיקים Many have acted in accordance with Rabbi Yishmael, etc. – It גמורים, דמקויים בהו שמלאכת עצמן נעשית ע”י אחרים אלא דמעטים seems that one can explain that there are certainly completely המה, כדאמר רשב”י גופיה בפרק “לולב וערבה” )סוכה מה:(: “ראיתי righteous individuals for whom [the promise of] their work is בני עלייה והם מועטים. אם אלף” כו’ “אם שניים הם – אני ובני”, וכיוון performed by others, but they are small [in number], as Rabbi דמועטין הם כל כך, אין לכל אדם לסמוך על זה, לומר ש”איני עושה Shimon bar Yochai himself says in the chapter of Lulav V’arava (Sukka מלאכה כלל, לפי שמלאכתי נעשית ע”י אחרים, שצדיק גמור אני”, 45b): I have seen the men of elevation, and they are few. If a thousand [I and my son are among them], etc. if there are two, it is I and my son. דשמא הוא טועה ואינו צדיק גמור. וזה שאמרו: “הרבה עשו כרבי And since there are so few, not every person can rely on this to say that ישמעאל – ועלתה בידן”, דרוב עולם אינן צדיקים גמורים, “והרבה I will not do any work, since my work will be done by others, as I am“ עשו כרשב”י ולא” כו’, לפי שרובם אינן צדיקים גמורים כרשב”י, וכמו one of the completely righteous,” as perhaps he is mistaken, and he is ששנינו: “יפה תלמוד תורה עם דרך ארץ” כו’ “וכל תורה שאין עמה .not completely righteous מלאכה” כו’. אבל לעתיד, שנאמר “ועמך כולם צדיקים” )ישעיהו ס, כא( And that which they said, “many acted in accordance with Rabbi וגו’ יקויים בנו “ועמדו זרים ורעו צאנכם” וגו’. Yishmael and were successful,” this is because most of the people in the world are not completely righteous, and “many acted in accordance with Rabbi Shimon bar Yochai and were not successful,” since most of them are not completely righteous like Rabbi Shimon bar Yochai, as we have learned: Beautiful is the study of Torah with the way of the world, etc., and: Ultimately, all Torah study that is not accompanied with work, etc. But in the future, as it says, “and your people are all righteous” (Yeshayahu 60:21), [the promise of] “and foreigners will stand up and shepherd your sheep, etc.” will be fulfilled for us.

Full Time Torah Study

Although the Maharsha cautions against assuming that one is sufficiently righteous to receive the promise of Rabbi Shimon bar Yochai in Berachot, the Rambam famously declares that anyone who wishes to dedicate his life exclusively to Torah study may do so and follow in the footsteps of the tribe of Levi, whose primary purpose was to study and teach Torah to the rest of the Jewish people.

The Tzurba M’Rabanan series was authored by Rav Benzion Algazi, Rosh Yeshivat Hesder Ramat Gan, and is currently studied weekly by over 20,000 people in Israel. The Manhgiut Toranit Program is now translating this series into English, with added essays and footnotes. The Selwyn and Ros Smith & Family Manhigut Toranit Program, in partnership with World Mizrachi and Eretz Hemdah, trains and develops talmidei chachamim to serve communities in the Diaspora and strengthen their connection to Torah and Medinat Yisrael. World Mizrachi publishes and distributes Tzurba M’Rabanan worldwide.

26 | 12. רמב”ם | הל’ שמיטה ויובל יג:יב-יג r Rambam, Hilchot Shemitta V’yovel 13:12-13 יב. ולמה לא זכה לוי בנחלת ארץ ישראל ּו ְב ִב ָיז ָת ּה עם אחיו? Why did the Levites not receive a portion in the inheritance of Eretz .12 מפני שהובדל לעבוד את ה’ לשרתו ולהורות דרכיו הישרים Yisrael and in the spoils of war like their brethren? Because they were set aside ומשפטיו הצדיקים לרבים, שנאמר: “יוֹ ּרו ִמשׁ ְ ָּפ ֶט ָיך ְלַי ֲעקֹב to serve G-d and minister unto Him and to instruct people at large in His ְותוֹ ָר ְת ָך ְל ִי ְשׂ ָר ֵאל” )דברים לג, י(. לפיכך הובדלו מדרכי just paths and righteous judgments, as it is stated (Devarim 33:10): “They will העולם – לא עורכין מלחמה כשאר ישראל, ולא נוחלין, teach Your judgments to Yaakov and Your Torah to Israel.” Therefore, they were set apart from the ways of the world. They do not wage war like the remainder ולא זוכין לעצמן בכח גופן, אלא הם חיל ה’, שנאמר ָּ“בֵר ְך ה’ of the Jewish people, nor do they receive an inheritance, nor do they acquire for חילוֹ ” )שם שם, יא(, והוא ברוך הוא זוכה להם, שנאמר “אני ֵ themselves through their physical power. Instead, they are G-d’s legion, as it is חלקך ונחלתך” )במדבר יח, כ(. ,stated (Devarim 33:11): “G-d has blessed His legion,” and He provides for them יג. ולא שבט לוי בלבד, אלא כל איש ואיש מכל באי העולם, ”.as it is stated (Bamidbar 18:20): “I am your portion and your inheritance אשר נדבה רוחו אותו, ְו ֵה ִבינוֹ ַמ ָ ּדעוֹ להיבדל לעמוד לפני Not only the tribe of Levi, but any one of the inhabitants of the .13 ה’ לשרתו ולעובדו לדעה את ה’, והלך ישר כמו שעשהו world whose spirit generously motivates him, and he understands with האלהים, ופרק מעל צווארו עול החשבונות הרבים אשר his wisdom to set himself aside and stand before G-d to serve Him and בקשו בני האדם – הרי זה נתקדש קדש קדשים, ויהיה ה’ ,minister to Him and to know G-d, and he proceeds justly as G-d made him חלקו ונחלתו לעולם ולעולמי עולמים, ִו ַיז ֶּכה לו בעולם הזה ,and removes the yoke from his neck of the many reckonings that people seek דבר המספיק לו, כמו שזכה לכהנים ללוויים. הרי דוד עליו he is sanctified as holy of holies. G-d will be His portion and heritage forever השלום אומר: ְ“מ ָנ ֶת-ח ְל ִקי ְוכוֹ ִסי ַא ָּתה ּתוֹ ִמ ְיך ּגוֹ ָר ִלי” )תהלים and will provide what is sufficient for him in this world like He provided for the priests and the Levites. And thus David declared (Tehillim 16:5): “[G-d] is the טז, ה(. lot of my portion; You are my cup, You support my lot.”

The Bi’ur Halacha agrees with the Rambam that certain individuals who desire to dedicate their life to Torah may do so, though he adds that this is especially pertinent if others have already expressed willingness to support them.

13. ביאור הלכה | או”ח קנו:א a Bi’ur Halacha, Orach Chaim 156:1 סופה בטלה וגוררת עוון – כתבו הספרים, שזהו נאמר לכלל (Will ultimately be abolished and cause sin – The sefarim (halachic works העולם, שאין כולם יכולים לזכות לעלות למדרגה רמה זו, have written that this is referring to the general population, as not everyone להיות עסקם רק בתורה לבדה. אבל אנשים יחידים יוכל merits to ascend to the lofty level of engaging in Torah study alone. But certain להימצא בכל עת באופן זה ]וזהו שאמרו בברכות )לו:(: individuals can be in this state constantly. And this is what they said in “הרבה עשו כרשב”י ולא עלתה בידן”, רצונם לומר – דווקא ,Berachot: Many have done like Rabbi Shimon bar Yochai and did not succeed “הרבה”[, והקב”ה בוודאי ימציא להם פרנסתם, וכעין זה meaning that “many” [but not all]. And the Holy One, blessed be He will certainly provide them with their livelihood. The Rambam writes similarly: כתב הרמב”ם פרק יג מהל’ שמיטין ויובלות: “ולא שבט לוי And not only the tribe of Levi, etc.; see there. And especially if people who are בלבד” וכו’, עיין שם. ובפרט אם כבר נמצאו אנשים שרוצים willing to provide him with his sustenance so that he can study Torah have להספיק לו צרכיו כדי שיעסוק בתורה – בוודאי לא שייך זה, already been found, certainly this [the statement of the Shulchan Aruch] is ויששכר וזבולון יוכיח. not relevant, and [the model of] Yissachar and Zevulun proves it. 3

According to the Rambam and Bi’ur Halacha, it seems that although the Shulchan Aruch and many other sources favor the approach of earning a livelihood combined with Torah study for most, anyone who feels he is prepared to devote his life to Torah study and can find a means of support may do so. This is the basis for the practice of all those who study in kollel full-time for many years. Despite the declaration of the Rambam, Rav Kook writes in Ayin Aya, his commentary on the Aggadic portions of Masechtot Berachot and Shabbat, that based on the statement of Abaye in the Gemara Berachot (that many were unsuccessful in engaging in Torah alone and supporting themselves), it seems that only a minute number of individuals can truly reach the level of Rabbi Shimon bar Yochai where they study Torah and their needs are provided for them by others. Rav Kook explains that the Torah was not given to angels but to humans. Therefore, the rules of the Torah follow the majority of the population and dictate that most individuals should earn a livelihood normally.

3. As is well known, the tribe of Yissachar studied and taught Torah, while the tribe of Zevulun, who were merchants, provided their sustenance for them, and also received a portion of their reward for Torah study. This subject will be discussed in more detail in the nextshiur , as will additional considerations concerning studying in kollel in contemporary times. [Addition of the English editors]

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