Rabbi Huna and Rabbi Yirmeya, citing Rabbi Ḥiyya bar Abba, paint this incredible picture: The Holy One, blessed be He, is destined to craft shelters and canopies in the Garden of Eden for those who perform undefined undefined the students of Torah. Not just for them, but alongside them. It's a partnership in paradise!
Now, this isn't just some fanciful idea. The rabbis back it up with not one, but three verses. First, "for in the shelter of wisdom, in the shelter of money." (Ecclesiastes 7:12). The implication? Those who use their money for charity – supporting Torah study, for example – share in the reward of those who engage in Torah study itself. Then, "Happy is the man who does this, and the person who upholds it" (Isaiah 56:2). This suggests an equality between those who learn and those who support the learning. And finally, “It is a tree of life for those who grasp it.” (Proverbs 3:18).
But here's where it gets even more interesting, and we get a peek into the nuances of Jewish thought. The text brings up a discussion about Shimon, brother of Azarya. The passage questions, wasn’t Shimon the greater scholar? So why is he always referred to as Azarya's brother? The answer, according to the text? Because Azarya was the one who engaged in commerce and provided for Shimon, allowing him to dedicate himself to Torah. Therefore, the teaching is cited with Azarya's name attached!
We see a similar idea with the tribes of Zebulun and Issachar. "Rejoice, Zebulun, on your journeys, and, Issachar, in your tents" (Deuteronomy 33:18). But wasn't Issachar older? So why is Zebulun mentioned first? Because, again, Zebulun was the one who went out and earned a living, supporting Issachar's Torah study. The Torah rewards that effort by putting Zebulun's name first. This concept is powerful: supporting those dedicated to spiritual pursuits is itself a deeply spiritual act.
Rabbi Tanhuma then adds a fascinating point about the tribe of Zebulun: "Anyone who goes out to war but does not focus his heart on the war will ultimately fall in the war. But the tribe of Zebulun, whether it focuses or whether it does not focus, goes out to war and is victorious." He finds support for this in I Chronicles 12:34. The verse describes them as "fit for military service, wagers of war with all instruments of war, [fifty thousand to wage war wholeheartedly [belo lev valev]". Rabbi Tanhuma interprets belo lev valev – literally, "without heart and with heart" – to mean that whether they are focused or not, they are victorious. Why? Perhaps because of their commitment to supporting Torah, they had a special protection.
The passage concludes with a poignant reflection by Rabbi Yehuda ben Pazi: "Who will remove dust from your eyes, Adam the first man, as you were unable to uphold your command even one hour, and your descendants wait three years for orla." Orla refers to the prohibition of eating fruit from a newly planted tree for its first three years. Rav Huna praised Rabbi Yehuda's teaching, finding support in Leviticus 19:23. It's a reminder of our own human limitations, contrasted with the dedication and patience required to follow God's laws.
So, what does all this mean? It seems to me that the rabbis are emphasizing the interconnectedness of the Jewish community. It's not just about individual piety, but about how we support and uplift each other. The person who studies Torah and the person who enables that study are both essential, both worthy of reward. It's a beautiful reminder that we all have a role to play in building a better world, and that even seemingly "mundane" acts of support can have profound spiritual consequences. And who knows? Maybe, just maybe, there's a canopy with your name on it in the Garden of Eden.