R. Chalafta Ish Kfar Chaninah dit: Si dix sont assis en jugement, la Shechinah demeure parmi eux, comme il est écrit (Psaumes 82: 1): "D.ieu se tient dans la congrégation du Tout-Puissant" [et une "congrégation" n'est pas moins plus de dix, comme il est écrit à propos des espions (Nombres 14:27): "Combien de temps pour cette méchante congrégation!" (Joshua et Kalev sont exclus, laissant dix)]. Et d'où (est-ce dérivé) même pour cinq? Extrait de (Psaumes 82: 1): "Au milieu des juges [(trois juges et les plaideurs)] il jugera." Et (d'où cela provient-il) même pour trois? De (Amos 9: 6): "Et Il a fondé son lien sur la terre." [(trois :) feu, air et eau (qui entourent les fondations de la terre)—d'où l'on voit que trois est un «lien». Ou de (Exode 12:22): "un paquet (trois tiges) d'hysope." Il y a des textes qui disent: Et d'où en tire-t-on même cinq? Extrait de «Et Il a fondé son lien sur la terre». Un homme "lie" avec une main, sur laquelle il y a cinq doigts. Et les (cinq) doigts de la main sont appelés collectivement un «lien». Et le début du verset se lit comme suit: "Il construit ses ascensions dans les cieux." Autrement dit, la Shechinah, qui est dans les cieux, descend sur la terre quand il y a un lien (d'hommes) engagés dans l'étude de la Torah. Et d'où en tirons-nous même trois? De "Au milieu des juges (trois) il jugera."] Et d'où tirons-nous même deux? De (Malachie 3:16): "Alors les craintes du L rd se sont parlé [(deux sont implicites)] et le L rd a écouté et entendu, etc." et d'où en tire-t-on même un? De (Exode 20:21): "Partout où je mentionnerai mon nom, je viendrai à vous et vous bénirai."
Shemirat HaLashon
And in Avoth 3:6 we find: "If one takes upon himself the yoke of Torah, there are removed from him … and the yoke of [earning] a livelihood." Their speaking of "taking upon himself the yoke of Torah" rather than of "learning Torah" implies that this is so only if he takes upon himself the yoke of Torah, not to grow lax in it by any means — like an ox under the yoke, as they have said (Avodah Zarah 5b): "It was taught in the school of Eliyahu: 'Let one always make himself as an ox for the yoke and as an ass for the burden for [the sake of] words of Torah.'" And then, even if the burden of the yoke of earning a livelihood were upon him already it is removed from him. How much more so will the L-rd "arrange" things so that it not be put upon him [in the first place]. And the Torah also protects a man to rescue him from the din of Gehinnom even though he sinned — a fortiori, from the instance of Elisha Acher. For they said (Chagigah 15b): "When Acher died, they said: 'Let him not be judged [(to descend to Gehinnom)], for he occupied himself with Torah, and let him not come to the world to come because he sinned [(in heresy)].'" And we find in Aggadath Mishlei: "There is no charity that saves from the din of Gehinnom, but only Torah alone." [And we learned:] "The fathers of the world answered: 'Since you have been caught in the net of judgment, there is nothing you can do but sit and occupy yourselves with Torah, for it [alone] atones for sin.'" They have also said (Chagigah 27a): "The fire of Gehinnom does not prevail over Torah scholars — a fortiori from [the instance of] a salamander, which, since it is generated by fire, one who anoints himself with it, is not affected by fire. How much more so, Torah scholars, whose entire body is fire, viz. (Jeremiah 23:29): "'Is not My word thus like fire?' says the L-rd?"
Ask RabbiBookmarkShareCopy
Shenei Luchot HaBerit
Here you have the duties of the true Torah scholar spelled out. He is considered a Torah scholar as long as he diligently uses every opportunity to deepen his Torah knowledge both by day and by night. While doing all this he is relieved of the obligation of paying taxes, and other duties imposed on ordinary citizens. Everyone else will take care of such a Torah scholar's needs. If, however, the Torah scholar chooses a restful existence, וירא מנוחה כי טוב, then his status is reversed and and he becomes למס עובד, subject to paying taxes, etc. In such a situation he will feel the duties of ordinary citizens as especially burdensome. The statement of our sages in Avot 3,6 will apply to him: "He who casts off the yoke of Torah studies will have the yoke of government and secular life imposed upon him."
