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the Rambam writes in Hilchot Shemita Veyovel 13:13

Not only the tribe of Levi, but any one of the inhabitants of the world whose spirit generously motivates him and he understands with his wisdom to set himself aside and stand before God to serve Him and minister to Him and to know God, proceeding justly as God made him, removing from his neck the yoke of the many calculations which people seek, he is sanctified as holy of holies. God will be His portion and heritage forever and will provide what is sufficient for him in this world like He provides for the priests and the Levites

what is this "yoke of calculations". Is he advocating for such a "motivated person" to forget about money and go learn torah trusting that God will provide for him?

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This question is important. I seems to many people as if Rambam contradict himself,

וְלֹא שֵׁבֶט לֵוִי בִּלְבָד, אֵלָא כָּל אִישׁ וְאִישׁ מִכָּל בָּאֵי הָעוֹלָם אֲשֶׁר נָדְבָה רוּחוֹ אוֹתוֹ וֶהֱבִינוֹ מַדָּעוֹ לְהִבָּדֵל לַעֲמֹד לִפְנֵי ה' לְשָׁרְתוֹ וּלְעָבְדוֹ לְדֵעָה אֶת ה', וְהָלַךְ יָשָׁר כְּמוֹ שֶׁעָשָׂהוּ הָאֱלֹהִים, וּפָרַק מֵעַל צַוָּארוֹ עֹל הַחֶשְׁבּוֹנוֹת הָרַבִּים אֲשֶׁר בִּקְּשׁוּ בְּנֵי הָאָדָם--הֲרֵי זֶה נִתְקַדַּשׁ קֹדֶשׁ קֳדָשִׁים, וְיִהְיֶה ה' חֶלְקוֹ וְנַחֲלָתוֹ לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים; וְיִזְכֶּה לוֹ בָּעוֹלָם הַזֶּה דָּבָר הַמַּסְפִּיק לוֹ, כְּמוֹ שֶׁזִּכָּה לַכּוֹהֲנִים וְלַלְּוִיִּים. הֲרֵי דָּוִיד אוֹמֵר "ה', מְנָת-חֶלְקִי וְכוֹסִי--אַתָּה, תּוֹמִיךְ גּוֹרָלִי" (תהילים טז,ה). ‏
Not only the tribe of Levi, but any one of the inhabitants of the world27whose spirit generously motivates him and he understands with his wisdom to set himself aside and stand before God to serve Him and minister to Him and to know God, proceeding justly as God made him, removing from his neck the yoke of the many reckonings which people seek, he is sanctified as holy of holies.28 God will be His portion and heritage forever and will provide what is sufficient for him in this world like He provides for the priests and the Levites.29 And thus David declared [Psalms 16:5]: "God is the lot of my portion; You are my cup, You support my lot." Blessed be the Merciful One who provides assistance.

This text of Rambam is praised by commentaries as worthy of his author.

Rambam paraphrase of a verse in Kohelet 7, 29:

לְבַד֙ רְאֵה-זֶ֣ה מָצָ֔אתִי אֲשֶׁ֨ר עָשָׂ֧ה הָאֱלֹהִ֛ים אֶת-הָאָדָ֖ם יָשָׁ֑ר וְהֵ֥מָּה בִקְשׁ֖וּ חִשְּׁבֹנ֥וֹת רַבִּֽים:‏
Behold, this only have I found, that God made man upright; but they have sought out many inventions {literaly counts}.

Following the Midrash Kohelet this verse is a reference of humanity before the sin:

יָשָׁר הָיָה, שֶׁנֶּאֱמַר: אֲשֶׁר עָשָׂה הָאֱלֹהִים אֶת הָאָדָם יָשָׁר, וּכְתִיב (בראשית ג, כב): הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ, כְּאֶחָד מִמַּלְאֲכֵי הַשָּׁרֵת, וְכֵיוָן שֶׁנַּעֲשׂוּ שְׁנַיִם, וְהֵמָּה בִקְשׁוּ חִשְׁבֹנוֹת רַבִּים. ‏
He was upright, as is stated in Genesis (3, 22): " the man has become like one of us,". Before the sin, humanity was not mislead by livelihood.

See a very beautyful pilpul in commentary Mishnat Yaakov on Rambam here. Apparently the Rambam refers to two chazal statements: the first is a mishna in Masechet Avot:

כָּל הַמְקַבֵּל עָלָיו עֹל תּוֹרָה , מַעֲבִירִין מִמֶּנּוּ עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ.‏
One who accepts upon himself the yoke of Torah is exempted from the yoke of government duties and the yoke of worldly cares;

and the second is a Gemara that we can found in several places with little changes in version, here BK 38a:

התניא, ר"מ אומר: מנין שאפילו נכרי ועוסק בתורה שהוא ככהן גדול? ת"ל: (ויקרא י"ח) אשר יעשה אותם האדם וחי בהם, כהנים ולוים וישראלים לא נאמר אלא אדם, הא למדת, שאפילו נכרי ועוסק בתורה הרי הוא ככהן גדול ‏
Rabbi Meir used to say, Whence can we learn that even where a gentile occupies himself with the study of the Torah he equals [in status] the High Priest? We find it stated: Which if a man do he shal live in them;(17) it does not say "priests, Levites and Israelites", but "a man", which shows that even if a gentil occupies himself with the study of the Torah he equals [in status] the High Priest.'

In Sefer Hachinuch, the destinity of the tribe of Levi is cited as an example. In this passage, he paraphrased and cited the Rambam above cited. See Sefer Hachinuch in Parashat Korach (mitsva 342):

שלא לשנות ממגרשי הלוים.‏
...‏
ולא שבט לוי בלבד בכלל זה, אלא כל איש ואיש מבאי העולם, אשר נדבה רוחו להבדל ולעמד לפני יי לעבדו לדעת דרכיו הישרים והצדיקים וללמדם לאחרים, פורק מעל צוארו על חשבונות הרבים אשר בקשו בני האדם, והרי זה נתקדש להיות קדש קדשים ויהיה יי נחלתו לעולמי עולמים, ויזכה בעולם הזה בדבר המספיק לו כמו שזכה שבט לוי, וכן דוד הוא אומר (תהלים טז, ה) ''יי מנת חלקי וכוסי אתה תומיך גורלי''.
This include not only the tribe of Levi, but each man on the world {not Jewish only as mentioned on Rambam and on Gmara BK by Rabbi Meir}, and who is feeling inspired and want to live apart from every body and to stand and remains face to "the Name", to serve him, to discover his right and just ways, to teach others, he will release himself from the yoke of numerous counts...He will be fortunate to find how to provide for itself as Levi tribute find... as David said (Psalms 16, 5) "O LORD, the portion of mine inheritance and of my cup, Thou maintainest my lot." ("יְהוָה, מְנָת-חֶלְקִי וְכוֹסִי-- אַתָּה, תּוֹמִיךְ גּוֹרָלִי.‏")

First summary

Humanity is facing by a great complexity of issues. That is a consequence of loving complications. This complexity of life is the state of the world after the sin (אחרי החטא). Some exceptional individuals, driven by their deep desire, spend spontaneously their live to the cause of causes. In such a case, he is blessed: "וחי בהם", "ה' מנת חלקי וכוסי אתה תומך גורלי". Concerning the Tribe Levi, Mitsvot have resulted from this.

Some commentaries (Maase Rokeah) asks, how can Rambam may admire a man that leaves his work, after writing in Talmud Torah (3, 10):

כָּל הַמֵּשִׂים עַל לִבּוֹ שֶׁיַּעֲסֹק בַּתּוֹרָה וְלֹא יַעֲשֶׂה מְלָאכָה וְיִתְפַּרְנֵס מִן הַצְּדָקָה הֲרֵי זֶה חִלֵּל אֶת הַשֵּׁם וּבִזָּה אֶת הַתּוֹרָה וְכִבָּה מֵאוֹר הַדָּת וְגָרַם רָעָה לְעַצְמוֹ וְנָטַל חַיָּיו מִן הָעוֹלָם הַבָּא.‏
Anyone who comes to the conclusion that he should involve himself in Torah study without doing work and derive his livelihood from charity, desecrates [God's] name, dishonors the Torah, extinguishes the light of faith, brings evil upon himself, and forfeits the life of the world to come,
לְפִי שֶׁאָסוּר לֵהָנוֹת מִדִּבְרֵי תּוֹרָה בָּעוֹלָם הַזֶּה. אָמְרוּ חֲכָמִים (משנה אבות ד-ה) 'כָּל הַנֶּהֱנֶה מִדִּבְרֵי תּוֹרָה נָטַל חַיָּיו מִן הָעוֹלָם'. וְעוֹד צִוּוּ וְאָמְרוּ (משנה אבות ד-ה) 'אַל תַּעֲשֵׂם עֲטָרָה לְהִתְגַּדֵּל בָּהֶן וְלֹא קַרְדֹּם לַחְפֹּר בָּהֶן'.‏
for it is forbidden to derive benefit from the words of Torah in this world. Our Sages declared: "Whoever benefits from the words of Torah forfeits his life in the world." Also, they commanded and declared: "Do not make them a crown to magnify oneself, nor an axe to chop with."
וְעוֹד צִוּוּ וְאָמְרוּ (משנה אבות א-י) 'אֱהֹב אֶת הַמְּלָאכָה וּשְׂנָא אֶת הָרַבָּנוּת', (משנה אבות ב-ב) 'וְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה סוֹפָהּ בְּטֵלָה וְגוֹרֶרֶת עָוֹן'. וְסוֹף אָדָם זֶה שֶׁיְּהֵא מְלַסְטֵם אֶת הַבְּרִיּוֹת: ‏
Also, they commanded and declared: "Love work and despise Rabbinic positions." All Torah that is not accompanied by work will eventually be negated and lead to sin. Ultimately, such a person will steal from others.

At first glance, this Rambam criticize a precise behavior. One individual want to learn and that learning will be his means of subsistence. He agreed to live from gifts of the community.He take advantage of people and used his position of Talmid Chacham. It is preferable to work. It's another issue.

Explanation of the first Kushia


We see a blessing a promise, a guaranty, not a social organization. not a social status. The tribe of Levi is an example of destiny. But concerning the tribe of Levi, some mitsvot are an "institutionalization" of their blessing.
So we need to create institution for people which learn Torah, and the community will maintain them.

Second Kushia (Maasse Rokeach)

From Hilchot Talmud Torah Rambam we understand that he need to work to avoid alms. And in Hilchot Sheviit, Rambam garantees blessing to a man who abandon all work, as Shevet Levi.

The Teruts

This man, on Hilchot Sheviit has a little and it's enough for himself, or he can live in extremely poor conditions, not as a man which received a lot from community. The institutionalization of Matanot for Shevet Levi is despite of them, they do not seek to take advantage.
The special blessing is for very big Tsadikim. every individual on its own merits will found a work that allow to learn Tora and Avodat Hashem. Rambam states explicitely that the Hashgacha is proportionally to the degree of proximity of the tsadik.

After a comment of @mevakesh, I want to make a clarification on the Kushia. The kushia is not that it seems that it is viewed favorably to stop his work and to live with gifts. The kushia is how can we deprecate the problem of livelihood. The famous Machloket between Rambam (lengthly developed in Avot 4) and most mefarshim about the legitimacy of make money with Torah learning, Torah crown is not our topic.

The man linked to the first cause do not deal with intermediary causes. A realty, not a general encouragement to everybody.

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  • Rav Kafih notes that those who ask a contradiction between Hilchot Shemittah V'yovel and Hilchot Talmud Torah, err by assuming that the statement in Shemittah V'yovel refers to Torah study. This is a baseless assumption, and indeed, given that he is clearly speaking to non-Jews also, is difficult to maintain, given that they are generally discouraged from studying Torah. – mevaqesh May 13 '16 at 5:07
  • @mevaqesh the 7 mitsvot. But the point is live to something, regardless. If you see good the Maase Rokeach. His answer is more directed as "הבא ליטהר מסיעין לו" that will be Siata dishmaya and the Ol parnasa will be less significant. the point is to devot his life to avodat Hashem. He do not speak about torato umnuto or mitparnes min hatsdaka. This is clear. The kushia was about "לא יעשה מלאכה" and the answer was as "אומנות קלה ונקיה" I hope that this make sense – kouty May 13 '16 at 6:53
  • dont quite understand your conclusion. "state of mind"? – ray May 13 '16 at 8:45
  • @kouty I dont think its online. However, bli neder I will try to post the relevant parts a little later. – mevaqesh May 13 '16 at 12:42
  • Is your answer that someone who learns should not ignore his parnasa but parnasa will come easily to him? If so, I do not see the relevance of kardom; I do not understand the phrase "no matter with actually political problems"; and I do not understand the last three paragraphs. If your answer is not that someone who learns should not ignore his parnasa but parnasa will come easily to him, then I do not understand the answer at all. :-) – msh210 May 13 '16 at 18:17

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