1.5) Chemdas mamon - Tikun

(2) Rabban Gamaliel the son of Rabbi Judah Hanasi said: excellent is the study of the Torah when combined with a worldly occupation, for toil in them both keeps sin out of one’s mind; But [study of the] Torah which is not combined with a worldly occupation, in the end comes to be neglected and becomes the cause of sin. And all who labor with the community, should labor with them for the sake Heaven, for the merit of their forefathers sustains them (the community), and their (the forefather’s) righteousness endures for ever; And as for you, [God in such case says] I credit you with a rich reward, as if you [yourselves] had [actually] accomplished [it all].

(1) Rabban Gamliel the son of Rabbi Yehudah HaNasi said: Excellent is the study of the Torah together with a worldly occupation (derekh erets, literally, the way of the world), etc.: He means to say derekh erets [as in] work. As sometimes, the expression, "derekh erets" is like its simple meaning and sometimes it is said for work - it is all dependent on the [context].

(2) for the exertion [expended] in both of them causes sin (aavon) to be forgotten: [This is] meaning to say that it removes the evil impulse, as it is stated (Psalms 51:7), "Indeed I was born with iniquity (aavon); with sin my mother conceived me." As by that which he exerts himself with Torah [study] and work, the evil impulse does not rule over him - since the whole time that he is not rich and fat, it is not pleasant for him to do sins. Hence one should be involved in Torah - which saps the strength of a man - and also in his work for the sake of his livelihood. And he should never be idle, lest he indulge 'and his heart becomes haughty, to forget the Lord,' as the matter that is stated (Deuteronomy 32:15), "And Yeshurun will grow fat and kick."

(3) And all [study of the] Torah in the absence of a worldly occupation comes to nothing in the end: Like the matter that they said in our treatise (Avot 3 17), "If there is no flour, there is no Torah." The matter is like its simple understanding - when he neglects work, it brings him to poverty and it drags along several sins and its evil is great. As on account of it, he will 'love gifts and not live,' and flatter people even if they are evildoers, in order that they give to him. Also when the money from the gifts runs out, he will become a thief or a kidnapper (or gambler) and will bring 'home loot taken from the poor' so that he not die of hunger. And when a person reaches these traits, his spirit knows no restraint and he will not rest and not be still until he transgresses all of the commandments that are stated in the Torah, since 'one sin brings along [another] sin.' And about this, the sages said in Tractate Chullin 44b (see also Berakhot 8a), "Anyone who benefits from his toil, the verse states about him (Psalms 128:2), 'If you eat the toil of your hands you shall be happy and it will be good for you' - happy in this world, and good for you in the world (to come)." Therefore it is necessary for a sage to know a craft, as it is stated (Ecclesiastes 7:11), "Good is wisdom with an inheritance."

(4) And all who work for the community, let them work for the [sake of the] name of Heaven: Not to be honored and not to derive benefit from them and not to lord over them, but rather to lead them in the straight path, and everything should be for the name of Heaven.

(5) for the merit of their ancestors sustains them, And their righteousness (tsidkatam) will endure forever: As even though you are involved with them, their needs are accomplished by them; it is not you that caused them, but rather [it is] the merit of the ancestors of the community that "sustains them, And their righteousness will endure forever" - for a thousand generations.

(6) And as for you [who work for the community], [God says:] I credit you with a great reward, as if you [yourselves] had done it [on your own]: Even though the merit of their ancestors sustained them and their needs were accomplished by the merit of their ancestors, and not by you - you the ones working - I credit you as if all their needs were accomplished by you and in your merit. So did the early scholars (rishonim) explain. But there is another explanation that can be given: "And all who work for the community, let them work for the [sake of the] name of Heaven" - and do not say, "Why is this distress to me, to work for the needs of community?" And [he will think that] even if he does charity, the giving of the reward will only be to [the community] - as it is their money. Since you should not think this thing - as you will benefit yourself for your sake doubly, since "that the merit of their ancestors sustains them," and you will be more successful in their deeds than you would be able to be successful in your [own] deeds. And I will credit you with the reward, as if you had done everything from your [money] and as if you gave that which was given through you from your [own] pocket. And behold, you are gaining with your toil from their deeds more than you would if you were toiling for yourself, since their deeds are more numerous than your deeds. And 'all that you do, the Lord will make successful in your hand,' since "the merit of their ancestors sustains them." Hence one who works for the community will benefit himself very much - but only if he directs his heart to Heaven.

(1) "Worldly occupation (derekh erets, literally the way of the world)": A craft or business.

(2) "For the exertion [expended] in both of them causes sin to be forgotten": As Torah [study] dulls the strength of a man and work pulls apart and breaks the body, and as a result of this the evil impulse is rendered idle for him.

(3) "And all [study of the] Torah in the absence of a worldly occupation": And if one might ask, let him work in Torah [study] and its exertion will cause sin to be forgotten, therefore it is required to say, "all [study of the] Torah in the absence of a worldly occupation comes to nothing in the end." As it is impossible for him without food, and [so] he will rob the creatures and forget his study.

(4) "let them work for the [sake of the] name of Heaven": and not in order to take a crown [for themselves], to say, "I did such and such for the community."

(5) "for the merit of their ancestors sustains them": For the merit and righteousness (tsidkatan) of the ancestors of the community - which stands forever - sustains those that work with them, to bring their righteousness to the fore. And it is not from the angle of the efforts of those that work [for the community].

(6) "And as for you [who work for the community], [God says:] I credit you with a reward": Even though the thing does not come to a good end from the angle of your deeds but rather because of the merit of the ancestors of the community, "I credit you with a reward" as if you had accomplished this salvation in Israel, as a result of your doing it for the sake of Heaven. A different explanation: All who are involved with the community to force and coerce the community for the matter of a commandment - for charity or the ransom of captives - let them do it for the sake of Heaven. As the merit of the ancestors of the community will sustain them to give that which they have assigned them, and even if it is much money, and [the merit of] the charity (tsedekah) will endure for them forever. And for you that are involved with them to coerce the community to [do] this commandment, I credit you the reward as if you actually done this commandment with your own money. And Rambam explained, "And as for you [who work for the community], [God says:] I credit you with a reward... as if you had done it" - If at the time that they were involved with the community, they were prevented from the fulfillment of a commandment on account of community matters, I credit you reward as if you had done that commandment from which you were prevented.