Torah learning is not just a central mitzvah. It is also the only way to achieve true freedom.

Rebbe Yehoshua ben Levi derived this idea from the Torah’s description of the writing on the Luchot as “charut,” a word spelled the same way as “cheirut, free.”^[1]

What did Rebbe Yehoshua mean by this teaching? In what way do those not involved in Torah learning lack freedom? And what is the connection to the Luchot?

Many meforshim associate Rebbe Yehoshua’s statement with an earlier one of Rebbe Nechunya ben Hakanah: “The ol (yoke) of malchut and of derech eretz are removed from one who accepts the ol of Torah.”^[2] Man was created to work;^[3] he gets to choose which kind of work to focus on. He can opt for backbreaking work in the fields or “work” with his mouth by learning Torah instead.^[4] If he chooses the latter, he is freed from the former.^[5]

How does that happen? How does a person who accepts the yoke of Torah have other responsibilities removed from him?

Rashi^[6] explains that other people do his work for him. Rebbe Shimon bar Yochai^[7] derived this idea from k’riat shema. He explained that the second parshah’s mention of our working in the field^[8] must refer to a time when the Jewish people are not fully committed to Hashem’s Will, because at a time when we are committed to His Will, our work is done for us by others.

How does this happen? Who does the work for those learning Torah, and why?

A Divine Directive

Rabbeinu Yonah explains that our mishnah mandates exempting those fully immersed in Torah learning (torato umanuto) from contributing to community tax collection and government-required work.^[9] Our mishnah teaches us that other people are required not only to do a talmid chacham’s work, but also to cover his share of community taxes.

Rebbe Yochanan^[10] understood this principle in an even broader way. He taught that, in addition to covering the talmid chacham’s share of communal responsibilities, people are also responsible for doing his personal work for him. All of us should express our appreciation of talmud Torah’s importance by enabling those devoted to its study to focus on that important mission.

A Divine Promise

The Rambam^[11] explains the mishnah differently. Instead of a Divine directive, the Rambam understands the mishnah as a Divine promise. Rebbe Nechunya (and Rebbe Yehoshua by association) teaches us that Hashem spares those devoted to Torah learning from the burdens and challenges most people face.^[12] One committed to Torah learning is freed from the yokes of malchut and derech eretz by Hashem, not by other people.

The Medrash^[13] quotes this idea about being spared from ol malchut in Hashem’s name. Moshe asked Hashem how He expected people suffering persecution in exile to devote time to Torah learning. Hashem replied, “Kol ha’osek baTorah, nitzol mi’shibud galuyot — Anyone involved in Torah will be saved from the yoke of exile.”^[14]

The Machzor Vitri and Bartenura apply this idea to the yoke of derech eretz, as well. Hashem ensures that those committed to Torah learning are unhindered by the need to work hard to earn a living. Rebbe Shimon ben Elazar points out that Hashem takes care of animals without their having to work for a living.^[15] Hashem would also sort our needs if we lived righteously.

Before he ate from the Eitz HaDa’as, Hashem provided for man without his having to work hard (“by the sweat of his brow”).^[16] Hashem did this for the entire Jewish people when he fed us mon daily in the desert. Rebbe Shimon and Rebbe Nechunya teach us that if we focus our lives on Torah learning, we are still, even after the original sin, able to tap into this prelapsarian ideal of survival without difficult work. Though we are meant to work, we would not have to work hard.^[17]

The Chassidim HaRishonim, who spent nine hours a day davening, were an excellent historical example of this principle. The Gemara^[18] wonders how their work got done and answers that Hashem ensured their work was completed quickly and easily. How long our tasks take and how hard they are to complete hinges on whether we devote ourselves to what Hashem wants to help us find the time and headspace for.

The Chicken and The Egg

People often feel like they lack the time to commit to Torah learning because they are saddled with work and other burdens. The Mishnah teaches us that, in truth, the linkage goes the other way. We are saddled with responsibilities because we do not commit ourselves to Torah learning.^[19]

May we devote ourselves properly to what matters most, so we do not have to spend time on what matters less!

Next week we will iy”H delve deeper into the linkage of freedom to Torah learning by taking a closer look at the source Rebbe Yehoshua ben Levi’s quotes for his teaching— the writing on the Luchot.

Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi and the RZA.

His new book, Essentials of Judaism, can be purchased at rabbireuventaragin.com.

^[1] Rabbeinu Shem Tov explains that the inference is from the Torah’s usage of this word instead of the more common “chakuk.” See Kohelet 10:17, which uses the root “ch-r-n” to refer to freedom. See also Yirmiyahu 27:20.

^[2] Ruach Chaim to Avot 6:2; Rambam to Avot 3:5.

^[3] This is already evident from the beginning of the Torah, when rain did not fall until Adam was created because “Adam ayin la’avod es ha’adamah” (Bereishis 2:5). See also Iyov 5:7 as explained by the Gemara that appears in the next footnote.

^[4] Sanhedrin 99b.

^[5] Bereishit Rabbah 13:7; Eliyahu Rabbah 13:7.

^[6] Rashi to Avot 6:2.

^[7] Berachot 35b.

^[8] Devarim 11:14.

^[9] See Rabbeinu Yonah to Avot 6:2, who quotes Ezra 7:24 and Bava Batra 8a as additional sources for this idea. See also Berachot 35b and Rambam, Talmud Torah 6:10.

Note that these sources do not relate to the question of exemption from army service.

^[10] Shabbat 114a and Yoma 72b.

^[11] Rambam, Avot 6:2. See also Tiferet Yisrael.

^[12] See Divrei Hayamim 2:12, where Hashem explains that “you abandoned Me, so I left you in the hands of Sheishak, who attacks and persecutes you.” Similarly, the Gemara (Ketuvot 66b) records that Rabban Yochanan ben Zakkai observed the Jewish people suffering at the time of the second Churban and commented, “When we serve Hashem, no nation can rule over us, but when we do not, Hashem puts us in the hands of even the lowest of nations.” See also Eiruvin 54a, which explains (in the context of the drashah of charut al ha’luchot) that when we are involved in Torah, no nation can rule over us.

^[13] Midrash Tanchuma, V’zot Haberachah 5.

^[14] This point is made in many places:

Bava Basra 8a quotes Rebbe, who explained that puraniyot (suffering) comes to the world because of the amei ha’aretz.

Avodah Zarah 5a asserts that the Jewish people received the Torah so that other nations would not rule over them. Freedom from servitude to others is not just an implication of Torah learning, but one of its purposes.

Sanhedrin 94b summarizes this idea beautifully by identifying the oil Chizkiyahu HaMelech used to light up the Batei Medrash and Batei Knesset as what merited the removal of Sancheirev’s ol from the Jewish people.

See also Mechilta (Beshalach), which explains that the word “refidim” is mentioned (a second time) as the place where Amalek attacked B’nei Yisrael to emphasize that it was the Jewish people’s weakness in Torah learning (“rafu yedeihem”) that caused the attack.

These sources seem to be the backdrop of the Rambam’s famous statement (Shemittah V’yovel 13:13) that Shevet Levi can include all those who decide to rely on God and focus on serving Him; God will ensure that they do not bear the burden of other responsibilities.

^[15] Kiddushin 82b.

^[16] Sefer Bereishit 3:19. See also Rashi there.

^[17] Of course, we are still meant to play our part. Avot 2:2 declares that “Torah together with derech eretz is beautiful” and the Rambam (Talmud Torah 3:10) warns that learning without a means of parnassa is sofo beteila v’goreret avon. The point is that it wouldn't be an overbearing, weighty yoke, but a manageable responsibility. Similarly, Adam and Chavah were meant to work in the Garden of Eden, but only after the curse did parnassah become a difficult, sweat-inducing labor.

^[18] Berachot 32b.

^[19] Rav Chaim Volozyn used this idea to explain Yaakov’s berachah to Yissachar (Bereishit 49:15). Because Yissachar values rest, he devotes himself to his work. He understands that only his commitment to meaningful work will merit him true rest.