): From the
way Rambam uses such strict language here and from the way he
interprets the Mishna in Pirke Avot (4:7) I would say he would be
against Kollel. Although we can possibly say that today, even
according to Rambam, Kollel is acceptable, because if people were
trying to make a living -even if only enough just to support
themselves in order to learn- they would get caught up as Rambam
brought down in the previous halachas and Torah would be
forgotten.
YE(Yitz Etshalom): Brock's question
strengthens the original query - how does this statement of R's
impact upon today's Kollel situation?
Although the Kollel debate is a hot and passionate one, I don't
believe that it is directly informed by this Halakha - at least,
not in some circumstances. If a student is "recruited" by a
Kollel, because of his superior learning ability, his promising
future as a teacher and instructor in Israel etc., it certainly
makes sense for that institution to support the student so that
he may pursue his studies - much like most graduate schools have
stipends to allow their students to concentrate fully on their
studies. Along those lines, just as people who are concerned
with the future of science will donate to a fund to support
graduate students in chemistry etc., so, those of us who are
concerned with the future of Torah education and instruction,
should be willing to support an institution which allows married
students to continue their studies. These students are not
violating Rambam's stricture here - note that he rails against
those who plan to subsist on Tzedaqa - inotherwords, since they
won't work (because they are studying all day), they will be
poor, and the community will be obligated to support them. Being
paid by a Kollel is NOT Tzedaqa.
However, this leaves us with a serious question when we are asked
to support such institutions - are these institutions and their
students truly aiming at - and working to achieve - these goals?
Are the students really concentrating on their studies? are they
being trained to teach and instruct? Or, as is the case in at
least some places, are they listed on the rolls of the Kollel in
order to avoid Tzahal duty - or to collect money while they
participate in other (non-learning) activities?
There is a second point that needs to be considered - at what
point does Kollel turn into a way of life? Even if someone
studies for many years, but is moving towards a goal of public
service (teaching etc.) then it is a reasonable consideration -
but what of those who see Kollel as their permanent place - or at
least (as has been happening for the past few years) until the
Kollel runs out of funds? This may be a violation of the
measures indicated in this Rambam.
Regarding the statements of Rambam at the end of Hilkhot Shemitta
veYovel: (12: Why did the tribe of Levi not get any inheritance
in Eretz Yisrael nor any of its spoils? - because it was
separated to worship God and to serve Him and to teach His
righteous ways and just laws to the public... 13: not only the
tribe of Levi, but any person whose spirit moved him and his
perception convinced him to be distinct and to stand in front of
God, to serve Him and worship Him, to know God and walk in
righteousness as God made him, and he rids himself of the burdens
of concerns which most people seek, this one is sanctified as a
Holy of Holies, God is his portion and inheritance...)
- there are several explanations:
a) Rambam ends every *Sefer* (volume) with words of *Aggada* -
exhortative, non-Halakhic homiletics. Valid and wonderful though
these statements may be, they are not intended as Halakhic
instruction:
b) that statement refers to the individual and his faith -
putting his fate in God's hands and knowing that God will take
care of him, and, in return, he dedicates his life to learning
AND teaching Torah. Following R. Eliezer haGadol's definition of
faith (Sotah 48b), it would be strange for someone to follow R's
advice at the end of Shemitta veYovel -and then to check the
stock market! (see there - R. Eliezer haGadol said: anyone who
has bread in his basket and asks "What will I eat tomorrow?" is
weak of faith).
c) (I believe that R. Hayyim Soloveitchik said this - and this is
somewhat akin to the previous answer) In TT 3:10, the individual
is PLANNING on living off of Tzedaqa - whereas in Shemitta
veYovel, he puts his trust in God...
Q2: Why so many citations from the Rabbis about this issue?
This is atypical of Rambam's style.
YF: Rambam brought down so many citations because most Rabbis
held not like him, that you could take money for learning, and
Rambam wanted to show how strongly he was against it. In Pirke
Avot, explaining the Mishna from where these quotes come, he
does, in fact, say "You're not going to like what I'm going to
tell you - but it's true." He then goes on to explain, as he does
here, that taking money for learning is prohibited.
Q3: On a more detailed plane: is there a unique message to each
of the ramifications listed by Rambam - "desecrates God's name"
etc, or is hyperbolic?
YF: I think that the problem Rambam saw in learning all day by
means of charity instead of working for a living was that you
would never have to worry from where your next meal was coming
from. This was how the Rabbis [see Or HaChayim on Beresheet -
mod.] explained the curse of the snake after the snake caused
Adam to sin. The curse was everything you eat will taste like
dust. So the Rabbis ask what kind of curse is that? it's a
blessing! Because it means everywhere he goes he will never have
to worry about food. They answer that it's a curse because what
Hashem was telling the snake was "I never want to see your face
again, I never want you to have to come to me for anything." So,
if someone is being supported by charity and sits and learns the
whole day and never has to worry about his next meal, he can come
to forget about Hashem.
YE: It's worth a stab:
Desecrates God's name: The message of this man's behavior is that
Torah, in its ideal form, is antithetical to this-worldliness.
Just the opposite - the Torah personality (Ben-Torah) looks to
give to the world and to interact in a positive and sanctifying
way - not to sit back and let the world take care of him. B'nai
Torah (and those who SEEM to be B'nai Torah) are God's
representatives - therefore, the possibilities for sanctifying -
and desecrating - God's name are more frequent and ubiquitous. He
has acted against God. Degrades the Torah: he is using Torah
study as an "out" for not working. He has acted against the
Torah.
Extinguishes the light of our faith: the *m'or* (light) is a
Midrashic synonym for Torah - the pure study and teaching,
regardless of motivation. He might think that at least, he has
gained much Torah, because he has studied so much - even if his
motivation is not appropriate. Therefore, Rambam teaches that at
the very least, in order for the beacon of Torah to shine, at
least the "lighthouse" has to be standing straight - there is no
way that others will be inspired, instructed or brought closer to
God and to Truth as a result of his study. He not only makes his
own Torah inaccessible and unattractive to others - but they may
be repelled from Torah scholarship and wisdom in general. He has
acted against the Jewish people (who should be learning from -
and with - him). Brings evil upon himself: He may think that he
hasn't successfully promoted God, Torah or inspiration among
others - but at least he has the wisdom and the knowledge...R
teaches that he doesn't have that, either. He has acted against
himself.
Forfeits life in *Olam haBa*: He might think that he has lived an
ascetic life, for which there is no reward in this world, but in
Olam haBa...
Q4: What is the specific message behind each of the quotes from
Pirkei Avot?
YF:When Rambam says "anyone who benefits from the words of Torah
forfeits his life in the world" he does not specify a world. He
could be saying you lose both worlds. When he says "not to make a
crown..." he could be talking about honor. When he says "not to
use Torah as an ax to chop with" he mean using it to make a
living, or using a high position of Torah to cut someone els
down. When he says "love work..." and, "all Torah that is not
accompanied by work..." he means that living otherwise can lead
to stealing. Rambam is telling us that your downfall can come
about in two ways: if you are involved only in Torah, you can
become haughty, and can also come to steal.
YE: Another stab:
Anyone who derives benefit from the words of Torah in this world,
forfeits his life in Olam haBa: (but its still your choice)
Do not make them [the words of Torah] a crown to magnify yourself
or an axe with which to chop: (this is a command - but it speaks
to motivation - why you are studying)
Love work and despise positions of power (*Rabbanut*): (a second
command -sort of - but this addresses the situation after you
have reached greatness in scholarship - you still need to be
careful!)
Any Torah which is not accompanied by work will eventually be
nullified and will lead to sin. (I might have thought that it is
just not ideal - but I still have Torah!...)
Q5: Which type of benefit from Torah is prohibited? Are we not
allowed to enjoy studying? Must we protest being called "Rabbi"
or described as "scholarly"? How about Rabbinic perks (such as
free or discounted medical care, etc. quite common in some
communities - and free or discounted day school education)?
YF: The benifit that Rambam says is prohibited is something you
can get because of your Torah, not what you get from it. Of
course Rambam agrees that a Rabbi has to be respected, but what
he is saying is that people will respect a Rabbi more if he is
also involved in day-to-day business and still maintains himself
in the way of the Torah and as a Rabbi.
Rambam, Copyright (c) 1999 Project
Genesis, Inc.
