R. Tarfon said that, unlike what R. Eliezer so optimistically portrays, we are not automatically guaranteed to accomplish even if we try very hard to do Hashem's will. In the areas of communal service, kindness to others, and performance off Commandments sometimes an individual does not succeed, not because he or she does not try, but because, by necessity, one must rely on others and "the workers are lazy". R. Tarfon continues to explain . I intentionally translate in a way that will highlight parallelism and contrast in this mishna and show how R.Tarfon sees a different, a darker reality than R. Eliezer.
He [Rabbi Tarfon] used to say,
it is not upon you to complete the task,
BUT
you are not free to idle from it.
If you have learned much Torah, you will be given much reward.
And And faithful is your Employer that He will reward you for your labor
BUT
know that the reward of the righteous will be in the World to Come."
First, it is possible that you will not accomplish much because your colleagues are lazy, the time in which you leave Is not propitious, the times are not conducive to spreading Torah and mitzvos.
Second, of course you will be rewarded for your efforts but not in this world. You may have worked hard but you will not be appreciated in this world, through no fault of your own. You will be rewarded but not here.
There is one exception. There is one type of a Divine service for which you will always be rewarded. It is the study of Torah.
R. Tarfon sets up as a sort of a chiastic structure where the first and the last statements contain contrasts and, at the same time parallel each other. I
middle and in between them is the statement, which is the focus of the Mishna (that is how chiastic structures work). Yes, there are times when no matter what you do the generation is galloping away from Torah and no matter how you try you cannot stop them. Yes, you may wear out your days, nay, your entire life in what appears to be a futile, idealistic effort to bring people close to the Torah, which they do not want. There were many periods in our history when such was the case, for exmaple, in Europe the Enlightenment and, in America, until recently, the last 200 years. Unique individuals, toiled in obscurity and privation, lonely voices in the wilderness, not supported by their communities or, even by many like-minded friends. Their reward came much in the future.
Yes, but there is always a refuge. One can escape into the study of the Torah. Torah study will always serve as its own reward.
If you have learned much Torah, you will be given much reward.
Tosefta Brochos (6:30)
Hillel the Elder says, “At the time when they gather in you should spread, and at the time when they spread you should gather in.”
At the time that you see that the Torah is beloved to all of the Jewish people and everyone rejoices in it, you should spread it (i.e. teach it) as it is said, “The one that spreads gathers in more …” (Mishlei 11:24) And at the time that you see that the Torah is being forgotten from the Jewish people and no one is paying attention to it, gather it in (i.e. learn it privately to yourself and do not teach), as it is said, “It is time to do for Hashem, they have forsaken your Torah.”(Tehillim 119:126)
It may be that this approach was later rejected. The Tosefta itself initimates this by prefacing Hillel's words with: "Originally, when the Torah would get forgotten from the Jewish people the elders would swallow it (i.e. the Torah) between themselves, [and not publicly teach it to the masses in great detail(ibid 29). So this approach. See here for an argument that R. Meir changed the policy of the early Tannaim and said that, on the contrary, when there is no interest in Torah, is when you should teach it: "Rebbi Meir says, “[If] they have forsaken your Torah, [then] it is time to do for Hashem [and teach the Torah to the masses even with more force than before].”
Comments