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How can businesspeople become wise when Hillel says those heavily involved in commerce won't achieve wisdom? The key distinction is identity, not occupation. Rabbi Elazar ben Charsom succeeded as both wealthy businessman and Torah (תורה) scholar because he identified primarily as a learner, not as a businessman—while Hillel's poverty story shows that proper self-identification can overcome any external limitation.
This shiur examines a complex Mishna from Hillel addressing barriers to Torah (תורה) learning and personal growth. The speaker begins by analyzing Hillel's statement that those heavily involved in business will not become wise, which seemingly contradicts other sources that mandate combining Torah study with earning a livelihood. The resolution lies in understanding the concept of identity and priorities. The shiur explores the famous story of Hillel's poverty, where he climbed to the skylight to hear Torah when he couldn't afford the entrance fee, nearly freezing to death. This story is contrasted with Rabbi Elazar ben Charsom, who was fabulously wealthy yet became a great Torah scholar. The key insight is revealed through a story where Rabbi Elazar paid taxes on his own property rather than reveal his identity as the owner - demonstrating that he didn't identify himself primarily as a businessman.
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How can business engagement prevent wisdom while the Mishna elsewhere encourages combining Torah with livelihood? The shiur develops that wisdom depends on self-identity, not activity - one who identifies primarily as a businessman cannot achieve Torah wisdom, while a Torah scholar can successfully engage in business. Hillel's greatness lay in redefining what was considered possible through personal struggle.
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Pirkei Avos 2:5
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Why does Hillel see a floating skull and declare both that it drowned because it drowned someone, and that its killers will also drown? The shiur develops the principle that divine justice measures not just the act but the character trait behind it - drowning shows additional cruelty beyond murder. This leads to a transformative yesod: since divine Providence ensures we only get what we deserve, every negative experience should prompt self-examination rather than just seeking revenge.
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.
