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10 Answers 10




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Although the 10 batlanim are commonly referenced in terms of learning, Rashi writes that their purpose is to make a minyan. Rambam in Hil. Megilah (IIRC) write that it refers to those who base themselves on the synagogue and deal with communal affairs. In a responsum (P'er Hador 10 IIRC) he writes that the correct girsa in the Yerushalmi is that the 10 batlanim do not need to learn! He explains that they are already "fully" learned and therefore can now divert their attentions to communal affairs. – mevaqesh Apr 15 '15 at 5:07

See this link:



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It would be really helpful if you could write a two-sentence summary of that link. – Shmuel Dec 18 '11 at 5:43



This all fits with the cave story as well.

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מסכתות קטנות מסכת סופרים פרק טז





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"Someone told me that the Nefesh HaChaim says this, but I couldn't find it."

In Nefesh HaChaim Sha'ar 1 Perek 8 in the course of explaining why Shlomo HaMelech set up the keruvim the way he did (not directly facing each other) Rav Chaim explains his understanding of the machlokes beetwen Rashbi and Rebbi Yishmael.

The conclusion seems to be the following: There is a difference between what the ratzon of Hakadosh-Baruch-Hu for Klal Yisrael as a whole is as opposed to what His ratzon is for people as individuals. Both Rashbi and Rebbi Yishmael agree that for the individual, since it is possible to only be involved with Torah and mitzvos his entire life there is for sure an obligation not to separate even for a short amount of time from Torah and mitzvos in order to be involved in parnassah. Rashbi and Rebbi Yishmael disagree only with regards to the (main) ratzon of Hakadosh-Baruch-Hu for the Jewish people as a group.

Although the application of this is its own discussion (this pshat creates many questions both in the Gemarah and in the idea itself), maybe this is the source you were told about.

See also Rabbeinu Bachyah (Bechayeh) and Ruach Chaim on Pirkei Avos 2:2 that discuss this topic.

It's interesting to note that even according to Rebbe Yishmael, a person is still obligated to be involved in thinking about Torah and learning during his derech eretz. I that's not possible I wonder if (according to Rav Chaim) it would be permissible to hold such a job.

(With regards to your request for Rishonim that discuss learning full time, look at the perushim of Rishonim on Pirkei Avos 2:2).

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The rambam (at the very end of Hilchos shmittah and Yovel) states: Not only the Tribe of Levi, but each and every individual human being, whose spirit moves him and whose knowledge gives him understanding to set himself apart in order to stand before the Lord, to serve Him, to worship Him, and to know Him, who walks upright as God created him to do, and releases himself from the yoke of the many foolish considerations which trouble people - such an individual is as consecrated as the Holy of Holies, and his portion and inheritance shall be in the Lord forever and ever. The Lord will grant him adequate sustenance in this world, just as He granted to the priests and to the Levites. Thus did David, peace upon him, say, "O Lord, the portion of my inheritance and of my cup, You maintain my lot." I have heard quoted in the name of Rav Wolbe, that according to R. Eliezer haGadol's definition of faith (Sotah 48b) that anyone who has bread in the basket and worries about what he will eat tomorrow is of little faith. Meaning having Bitachon to allow one to choose to live like a levi, means not having health insurance, or a freezer.....

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Not having health insurance == bread in the basket? Seems kind of the opposite, no? Also, related ... – Yishai Aug 12 '14 at 20:36
Having bread in the basket means that you have enough for today. The idea of insurance is to protect yourself for the future when you may not have enough, hence insurance is at its essense a lack of Bitachon. – avner Aug 14 '14 at 17:15

The Cesef Mishna in Rambam hilchos talmud torah at the end of the piece praises learning all life.

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At the end of which piece? – Double AA Aug 11 '14 at 23:05

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