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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?
The Sages debated this issue on the basis on an apparent contradiction between two verses. On the one hand, we are exhorted 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" (Deut. 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 be taken literally. The second verse teaches us 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 and plant and harvest and mill and winnow, each labor in its season? 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." (Berachot 35b)
The Nature of the Human Soul
According to Rashi, both scholars agreed that the ideal is full-time Torah study. Rabbi Ishmael, however, took a pragmatic stand that it is better to have a livelihood and not be dependent on charity.
But Rav Kook explained that 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 bar Yochai held that the human soul is meant to be continually occupied with intellectual and spiritual pursuits. If necessary, we 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 study and contemplation.
Thus, the command that "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. Some people may feel a weakness in spirit due to excessive study, but this frailty is only due to flaws in character. As the Jewish people perfect themselves, their work will be performed by others, and their sole desire will be to dedicate themselves 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 meets an innate need 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 humanity'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 constant 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 valid 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 Talmud (Berachot 35b) 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 livelihood secondary to it, and both prospered in their hands. Later generations made their livelihood their main concern and their Torah study secondary, and neither prospered in their hands."
Even in worldly matters, one's sense of contentment and happiness is influenced by his spiritual state. A person who has acquired virtuous character traits, a strong faith and an 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 their spiritual and material endeavors.
However, one who has not properly developed his ethical nature, since 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 ill-advised cravings. Even if he succeeds in amassing great wealth, he will not be satisfied and will never feel true peace of mind.
Quality, not Quantity
Rav Kook concluded with a very significant comment. The amount of time devoted to a particular activity is not the sole factor in 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.
Rabbi Chanan Morrison of Mitzpeh Yericho runs ravkooktorah.org, a website dedicated to presenting the Torah commentary of Rabbi Avraham Yitzchak HaCohen Kook, first Chief Rabbi of Eretz Yisrael, to the English-speaking community.
(Gold from the Land of Israel, pp. 310-313. Adapted from Ein Eyah vol. II pp. 173-175.)
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
