Our Gemara on Amud Beis discusses the role and responsibility of a human being in this world:

Rabbi Elazar says: Every man was created for labor, as it is stated: “Man is born for toil” (Iyov 5:7). Based on this verse, I do not know whether he was created for the toil of the mouth—speech—or for the toil of labor. When the verse states: “For his mouth presses upon him” (Mishlei 16:26), you must say that he was created for the toil of the mouth. And still, I do not know whether this toil of the mouth refers to the toil of Torah or to the toil of conversation. When the verse states: “This Torah scroll shall not depart from your mouth” (Yehoshua 1:8), you must say that he was created for the toil of Torah. And that is the meaning of what Rava said: All bodies are like receptacles to store items until use. Happy is one who is privileged to be a receptacle for Torah.

The Gemara describes three forms of labor: physical work, work by words (which seems to encompass the realm of thoughts and ideas), and work through words of Torah. Literally, the Gemara seems to define “work” and the responsibility of man as being limited to Torah study. However, given the undeniable importance of general labor, secular reasoning, and intellectual pursuits, it is more likely that the Gemara is establishing a hierarchy of purpose. The highest purpose is toil in Torah. The next level is the realm of intellectual labor—working with ideas and concepts. Finally, physical labor, though the lowest in this hierarchy, still remains part of man’s purpose.

It is perfectly valid to say that something has a primary purpose as well as secondary or tertiary purposes. For example, wine is ideally created to celebrate and consecrate special events, such as the recitation of Kiddush. However, secondarily, it can serve as a means of relaxation and enjoyment, which a person can use at any time—hopefully in moderation. On a tertiary level, wine also provides nutrients, albeit with other side effects.

If this interpretation of the Gemara is correct, then our sages are making a values-based statement. The shoemaker and bus driver, while important, do not represent the fulfillment of man’s highest purpose. The scientist and philosopher, who toil in the realm of ideas and perhaps teach and guide society, fulfill a greater purpose. Yet even this is not the ultimate purpose. Only one who labors in the words and ideas of Torah expresses the highest manifestation of human potential.

The Modern Aversion to Hierarchy

In the modern world, in an effort to ensure the intrinsic rights of every human being, there is an aversion to elitism. It is considered bad form to state openly that a scientist is more worthy than a bus driver. Even in the Jewish world, where we have largely preserved an attitude that a Torah sage is superior to a scientist or philosopher, many still hesitate to verbalize the idea that intellectual work ranks above manual labor. This is an early form of proto-woke-ism, where certain rational truths are suppressed in the name of protecting a so-called victim class.

Universal human rights should indeed apply to everyone, from the wealthiest to the poorest, from the most intelligent to the least. However, ensuring these rights does not require us to adopt absurd dogmas that claim all roles and activities in society are equal. It is hypocritical to deny these hierarchies when, in practice, government officials, physicians, and other professionals—who bear greater responsibility—are afforded higher salaries, privileges, and courtesies not granted to the average person.

This hierarchical and even caste-based view of the world represents a subtle but important distinction between the Jewish religious outlook and modern secular thought. The Torah mandates equal rights under the law, as seen in verses that emphasize equal justice for the rich and poor, the stranger and the citizen (Vayikra 24:22, Shemos 23:3). Yet at the same time, the Torah does not mandate equal honor or respect for all roles and statuses.

What Makes a Man?

From a Torah perspective, the more a person fulfills his potential, the more human he is. Conversely, the less he accomplishes in fulfilling his divine purpose, the less human he becomes. The Rambam (Moreh Nevuchim III:8, 18) takes the stance that one who does not develop his intellectual faculties and use them practically is not much more than an animal. In Shemoneh Perakim (ch. 5), the Rambam goes even further, stating that a person who chooses food based purely on taste and pleasure, rather than health and sustenance, is closer to an animal than a human being.

The Maharal (Nesiv HaTorah 15) reaches a similar conclusion through a different reasoning process. He argues that man is distinguished from other creatures by his faculty of speech, which includes the ability to express and logically analyze ideas. Since this is his unique potential, it must be something he is meant to actualize. Therefore, fulfilling this potential in its highest form—through Torah study and reasoning—is man’s ultimate purpose. The Maharal even suggests that an unlearned person might be treated the same as an animal, even in regard to the sanctity of his life, if not for the fact that he still possesses the potential to develop his intellect. In other words, an ignorant person retains his human dignity not because of his current state, but because of his capacity to become much greater.

Rights vs. Responsibilities

In modern discourse, there is passionate debate about human rights. However, our sages balanced rights with responsibilities. Alongside ensuring the rights of every individual, we must also expect and encourage each person to fulfill their responsibilities. Without this balance, we risk a society where equality is reduced to mere slogans, detached from the realities of human potential and purpose.

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com