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How can business engagement prevent wisdom while the Mishna elsewhere encourages combining Torah (תורה) 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.
This shiur provides an in-depth analysis of a Mishna from Hillel dealing with prerequisites for Torah (תורה) learning and personal growth. Rabbi Zweig examines the statement 'Lo kol hamarbeh b'schar yamachkim' (not all who increase in business become wise) and reconciles apparent contradictions with other teachings that encourage combining Torah study with earning a livelihood. The key insight is that wisdom depends not on what one does, but on how one identifies oneself. A person who primarily identifies as a businessman will not achieve Torah wisdom, while someone who identifies primarily as a Torah scholar can successfully engage in business. Rabbi Zweig illustrates this with the story of Rabbi Elazar ben Charsom, who despite enormous wealth, refused to identify himself as a wealthy businessman when confronted by his own tax collectors. The shiur explores the famous story of Hillel's poverty and dedication to learning, explaining that Hillel's greatness lay not in superhuman sacrifice, but in redefining what was considered possible. Through personal struggle and determination ('hishtadel'), Hillel demonstrated that even extreme poverty need not prevent Torah study, thereby creating a new standard of possibility for all future generations. Rabbi Zweig connects this to the principle 'b'makom she'ein ish, hishtadel lihyot ish' (where there is no person of character, strive to be one), explaining that when no role models exist, one must wrestle with oneself to discover untapped potential. The shiur concludes with practical applications about how our self-identity shapes our priorities, interests, and ultimately our achievements in all areas of life, from Torah study to family relationships.
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Pirkei Avos - Hillel's Mishnah
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How did the first person drown if Hillel says drowning comes from having drowned someone? The shiur develops that divine justice operates differently from human courts - punishing not just the act but the character deficiency it reveals. Since nothing happens to anyone undeserved, our primary response to suffering should be self-examination rather than revenge.
