Chapter IV
משנה ,'ד פרקה:' אומר צדוק רבי ...: ... או הלל היה וכך ;בה לחתוך קרדום ולא ,בה להתגדל עטרה תעשה ואל :מר העולם מן חייו נוטל ,תורה מדברי הנהנה כל ,למדת הא .חלף ,בתגא ודאשתמש.
Chapter 4, Mishnah 5: ... Rabbi Tzaddok would (often) say, '... Do not make the Torah a crown to make oneself great with or a spade to dig.' So would Hillel say, 'One who makes personal use of the crown of Torah shall perish.' Hence, one who benefits from the Torah's words removes his life from the world.
The Simple Explanation
The Bartenura explains this Mishnah as follows. "Making Torah a crown" refers to learning to be called a great rabbi or to sit in a place of honor. Instead, one must study Torah out of love of G-d. Honor must not be the motivation for Torah study. Furthermore, do not make Torah "a spade with which to dig." Do not learn Torah to "have a trade." Torah study is not a course one takes to receive a diploma. One should not learn Torah to become a Rosh Yeshivah, a Torah teacher, or a rabbi. The Bartenura cites the Talmud as proof of this prohibition. The Talmud quotes Moshe's words to the Jewish nation, "Hashem commanded me at that time to teach you statutes and ordinances ...." The Talmud says that just as Moshe taught us without charge, so too must we teach without receiving compensation.
However, he questions this. Why is it permissible for a teacher in a Torah school to receive a salary? He explains that one receives payment for taking care of the children. Likewise, why is it permissible to pay a rabbi for rendering Halachic decisions? The explanation is that he is being paid for his time. He could have used that time to earn a living by performing a trade. He is being paid for the income which he could otherwise have made.
1. See his commentary to the Mishnah here.
2. Talmud Nedorim 37, a.
3. Devorim 4:14.
The Rambam's Approach
The Rambam takes a somewhat different approach. He explains the strict prohibition of earning a livelihood from the Torah. Likewise, he complains about those who constantly study Torah and rely upon the community for sustenance. He writes similar things in the Mishnah Torah.
There are latter-day codifiers who disagree with the Rambam. They cite various proofs to demonstrate that one may derive sustenance from Torah.
The Alter Rebbe's Position
The Alter Rebbe decides the law as follows. One is only cautioned not to make Torah a "spade with which to dig" at the beginning of his studies. One may not commence learning Torah to use it to "make a living." However, this does not apply to one who began Torah study for proper motives, i.e., the love of G-d. However, if he realizes he has no way to support himself later, he may sustain himself through Torah. After all, if he lacks essential things, he cannot continue his studies. The Alter Rebbe's words can be explained in two different manners:
- One may support himself from Torah study; otherwise, he will be busy looking to study a trade. As a result of this, he will neglect to learn Torah. In other words, supporting himself from Torah study allows him to study Torah.
- There is a difference between before the fact and after the fact. One may not begin learning to sustain himself. However, provided that he started in an acceptable way, there is no problem.
An example of this would be one who began studying as a child. His parents supported him; hence this was no concern. Once he is grown up and needs to support himself, he has no other option. Therefore, he may support himself through his Torah study.
This concept is similar to another law regarding Shabbos. One is not permitted to embark on a ship immediately before Shabbos since it could lead to the desecration of the Shabbos. However, if he left earlier when it was permissible, he may continue traveling on Shabbos. So too, if he began Torah study at an allowable time, there is no difficulty.
4. See his commentary to the Mishnah here.
5. Please note that the Rambam supported himself from the practice of medicine.
6. See the Laws of Torah Study, Chapter 3, Paragraph 10.
7. See the Kessef Mishnah’s comments to the Rambam ibid. See also the Tashbatz Volume 1, Chapter 147.
8. Shulchan Laws of Torah Study, Chapter 3, Paragraph 10.
9. Shulchan Aruch Orach Chaim, Chapter 248, Paragraph 5.
Another Application
This will also help us understand a different Mishnah. "Rabbi Nehorai says I would set aside all of the trades in the world and only teach my son Torah." We need to understand how he could say such a thing. The Sages have taught us that "one is obligated to teach his son a trade!"
Based on the above, we can understand this. When his son begins learning, he is a child and therefore does not need to support himself. Once he grows up, he will be permitted to support himself from the Torah he studied.
It is irrelevant that his father knows that he will ultimately need to use the Torah he studied as a child. This is the same as boarding a ship three days before Shabbos, and knowing that he will be aboard the ship on Shabbos does not prevent him from boarding it then.
(Adapted from a talk given on 20 Menachem Av, 5718)
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10. Three days prior to Shabbos.
11. Mishnah Kiddushin Chapter 4, Mishnah 14.
12. Talmud Kiddushin 29, a.
