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Should one combine Torah (תורה) study with work, or rely entirely on Divine providence through exclusive learning? The shiur analyzes the machlokes between Rabbi Yishmael and Rabbi Shimon Bar Yochai, explaining that 'Bnei Aliyah' live above natural law where Torah itself becomes their reality. This connects to the difference between tzaddik gamor and tzaddik she'eino gamor regarding transcending physical limitations.
This shiur explores one of the fundamental debates in Jewish thought regarding the balance between Torah (תורה) study and worldly pursuits. The discussion centers on the dispute between Rabbi Yishmael, who advocates combining Torah study with derech eretz (worldly occupation), and Rabbi Shimon Bar Yochai, who argues for complete reliance on Divine providence through exclusive Torah devotion. The Rav analyzes Rashi (רש"י)'s commentary explaining that Rabbi Yishmael's position is not that work itself is a mitzvah (מצוה), but rather a necessity to avoid bittul Torah (neglect of Torah study) that would result from having to beg for sustenance. The shiur delves deeply into what Rabbi Shimon Bar Yochai means by 'Bnei Aliyah' (people of ascent) - those who live in the upper spiritual realm rather than being bound by natural law. This relates to the concept of tzaddik gamor versus tzaddik she'eino gamor - the complete versus incomplete righteous person. The complete tzaddik lives in the reality of Torah itself, which operates above nature (l'maalah min hateva), while the incomplete tzaddik remains subject to the natural order. The discussion incorporates the famous story of Rabbi Chanina ben Dosa and the venomous snake, explaining that for such individuals, miracles become their natural state (teva). The Rav explains that Rabbi Shimon Bar Yochai's approach doesn't negate all forms of hishtadlut (effort), but rather eliminates the need for parnasah-related efforts since Torah learning itself creates the person's reality. The shiur connects this to the experience of Klal Yisrael in the desert, where they lived above natural law through Torah, receiving manna and miraculous water. The Rambam (רמב"ם)'s description of the Torah scholar as being 'set apart in the Holy of Holies' illustrates how such a person transcends physical limitations while still maintaining bodily needs that Hashem (ה׳) provides miraculously. The conclusion suggests that while most people should follow Rabbi Yishmael's path, there exists the possibility for rare individuals to achieve Rabbi Shimon Bar Yochai's level of complete Divine reliance.
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Berachos 35b
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Why can't one daven in ruins - is it physical danger or spiritual inappropriateness? The bas kol Rav Yossi heard reveals that ruins represent Divine anger, where Hashem destroyed His own house rather than His beloved children. Since tefillah requires Divine favor, not anger, ruins are fundamentally wrong for prayer regardless of physical safety.
What did Dovid mean when he reduced the 613 mitzvos to twelve principles? The Gemara reveals that mitzvos have two dimensions: fulfilling the obligation and achieving personal completion (hashlomah). Dovid identified twelve core principles that encapsulate the essential character development aspect of all mitzvos.
