[Avodah] Remaining in Learning

[Prof. Levine]

The following if from http://tinyurl.com/2bwjoha

Avraham Yosef, Rav of Cholon and son of Rav 
Ovadia Yosef,  "addressed R’ Amsalem’s remarks 
directly saying 'Anyone who says that only those 
who are destined to become truly great in Torah 
should be sitting and learning is an 
apikores.  Those who learn Torah are the true 
soldiers who are fighting on the front lines and 
protecting us.  Without their learning, we have 
no continuity, there is no life to our 
soul.  Furthermore, those who live a life of 
poverty in order to learn Torah remove themselves 
from the gashmius of this world and are able to 
attain a higher level of spirituality.'"

I think it is instructive to contrast these 
remarks with following that are from Rav Dr. 
Yosef Breuer's essay "Vocation and Calling" that 
appears on pages 496 - 500 of Rav Breuer's Essays - A Unique Approach.

This, incidentally, brings to mind the oft-repeated question
whether it should not be welcomed if bachurim express the desire
to “remain in learning.” “Remain”? Should not everyone “remain
in learning”? Evidently what is meant is the exclusive occupation
with Torah study. If this involves the student’s full-time occupation
with “learning” for a period of several years before embarking
upon a professional career, such a decision should only be welcomed.
We would have serious misgivings, however, if the decision
of exclusive “learning” would exclude any thought of a practical
preparation for the demands of life. Every profession requires
training. This may not be possible at a more advanced age. (The
chance of entering the firm of one’s future father-in-law where
further training is possible is not normally given to the average
student.) On the other hand, few possess the ability to become a
Rosh Yeshiva. To be able to “learn” does not at all mean that one is
able to teach.

In this connotation, the following word of wisdom comes to
mind, albeit in a loftier, more far-reaching interpretation: “Thousands
occupy themselves with the Written Teaching, but mere
hundreds emerge who actually possess it; tens occupy themselves
with the Talmud, but only one actually masters it — and thus
muses Koheles: ‘One man I found among thousands’” (Midrash
Rabbah Koheles 7).

In every case, the responsible officials of our Torah institutions
should carefully determine, after a given period of time, whether
the individual student possesses the qualifications to justify the
choice of Torah study as an occupation, or whether it would not be
necessary to suggest to him to concern himself with his professional
training (while, of course, continuing to be Koveah itim l'Torah). In many
of the latter cases the school officials would do well not to rely on
the self-judgment of the individual student.

Is it conceivable that the high praise that Tehillim (128) reserves
for the head of the family who labors and cares for his wife and
children would be directed only to the “less gifted” among our
people? “Happy is he who fears God, who walks in God’s ways”—
true fear of God presupposes limud haTorah in the firm desire to apply
all Torah knowledge to a life devoted to the service of God; “thus
he may enjoy (as Yoreh HaShem) the labors of his hands . . . happy is he, for
his is the good.” “Love the labor”: this is the severe admonition of
the Sages (Pirkei Avos 1:10).

“Torah study that is unconnected with practical work ultimately
ceases to exist and results in transgression” (ibid. 2:2). This
means: He who fails to pursue his Parnasah while studying the Torah is
in danger of encountering economic difficulties that may not only
force him to abandon his Torah studies but even, because of the
lack of proper professional training,may cause him, in the quest for
Parnasah, to violate the great precepts of straightness and honesty that
must distinguish the bearers of Torah, if their lives are to serve as
Kiddush Hashem rather than belie the validity of God’s Torah (see
Orach Chayim 156).

We need the greats of Torah. But we also need men, solid b'nei
Torah, who prove themselves as conscientious Yehudim in every
type of profession, thus striving towards the lofty goal envisioned
by the faithful of our people: to serve with their lives, before all the
world, the sanctification of the Divine Will — Kiddush Hashem.

I can only wonder how R. Avraham Yosef would 
react to what Rav Breuer wrote.  Would he 
consider Rav Breuer's words apikorsus?  I 
certainly hope not! Furthermore, R. Amsalem 
suggested that those learning study such things 
as shechita, safrus and Mila, whereas Rav Breuer 
talks of preparing for a profession without 
limiting this profession to these few areas.

In light of what Rav Breuer wrote did R. Amsalem really say anything wrong?

Yitzchok Levine 
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