Page 32 - HaMizrachi #10 Yom Yerushalayim - Shavuot 5779

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 Fulfill the obligation through Shema twice daily
Study Torah full time when following the
Divine will

We find similar contradictory approaches in the Mishna concerning this question as well. The following mishnayot in Pirkei 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.

h Pirkei Avot 2:2 ‫ב‬:‫פרקי אבות ב‬3 .3

Rabban Gamliel the son of Rabbi Yehuda HaNasi would say: Beautiful ‫ יפה תלמוד תורה עם דרך‬:‫רבן גמליאל בנו של רבי יהודה הנשיא אומר‬
is the study of Torah with the way of the world, for the toil of them ‫ וכל תורה שאין עמה מלאכה – סופה‬.‫ שיגיעת שניהם משכחת עוון‬,‫ארץ‬
both causes sin to be forgotten. Ultimately, all Torah study that is not
accompanied with work is destined to cease and to cause sin… …‫ וגוררת עוון‬,‫בטלה‬

h Pirkei Avot 3:17 ‫יז‬:‫פרקי אבות ג‬4 .4

…If there is no flour, there is no Torah; if there is no Torah, there is no …‫ אם אין תורה – אין קמח‬,‫…אם אין קמח – אין תורה‬
flour…

a Commentary of the Gra, ibid. ‫ביאור הגר”א | שם‬5 .5

If there is no flour, there is no Torah – As it says in the sixth chapter of ‫אם אין קמח – אין תורה – כמו שכתוב בפרק שישי דברכות “ואספת‬
Berachot, “and you will gather your grain, etc. .’‫דגנך” וכו‬

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.

h Pirkei Avot 3:5 ‫ה‬:‫פרקי אבות ג‬6 .6

Rabbi Nechunia the son of Hakana would say: One who accepts upon ‫ מעבירין ממנו עול‬- ‫ כל המקבל עליו עול תורה‬:‫רבי נחוניא בן הקנה אומר‬
himself the yoke of Torah is exempted from the yoke of government duties ‫ וכל הפורק ממנו עול תורה – נותנין עליו עול מלכות‬,‫מלכות ועול דרך ארץ‬
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. .‫ועול דרך ארץ‬

a Commentary of the Gra, ibid. ‫ביאור הגר”א | שם‬7 .7

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

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 Jacob J. Schacter (ed.), “Judaism’s Encounter with Other Cultures: Rejection or Integration,” Jason Aronson, 1997.

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