Parshas Bamidbar describes the encampment of Am Yisrael, "Each man at his camp and his banner according to their legions" (1:52). The special roles of the leviim and the kohanim are emphasized. One who is not a levi who performs the service of a levi is liable to a heavenly imposed death penalty (Rashi 1:51). Even a levi who performs a service of a different levi, such as one who watches instead of singing, is liable (Arachin 11b).
Indeed the term "legion" (tzava) indicates that each man is a solider in Hashem's army. One who abandons his post, even if he assumes a different one, is subject to court-martial and punishment. By contrast, one who serves in the army properly is rewarded even if he performs a supporting role and does not serve on the front lines (Rashi, Bereishis 14:24). "Like the portion (cheilek) of the one who went into battle, so is the portion of the one who remained with the baggage" (Shmuel 1 30:24).
"May the Beis Hamikdash be rebuilt speedily in our days and grant us our portion in your Torah" (Avos 5:24). This phrase, which is recited after shemone esrei, appears to be a non sequitur containing two seemingly unrelated requests.
Perhaps the connection lies in the world chelkeinu, our portion. We all realize that we have different roles in the Beis Hamikdash. So too, we have different roles concerning Torah. Here too, the army metaphor is apt. Those who are involved in the war (milchamta) of Torah are soldiers on the front lines. Those in supporting and enabling roles are equally loyal servants and are entitled in equal reward.
In fact, Chazal teach that financial supporters of Torah receive reward equal to that of those who learn Torah. "In the shade of wisdom, in the shade of money" (Koheles 7:12). One who supports a talmid chacham has an equal share in the world to come (Koheles Rabbah, Pesachim 53b with Maharsha). Indeed, supporters of Torah precede those who learn Torah (Devarim 33:18), perhaps indicating that they merit even greater reward (Vayikra Rabbah 25:1).
Similarly, women are rewarded for enabling their husbands and sons to learn Torah. Here, too, their reward is greater (Berachos 17a).
"Torah is the tree of life for those who grasp is" (Mishlei 3:18). Had it said, "those who toil in it" there would be no tekuma, no way for many to stand. One must uphold the Torah, not necessarily toil in it, in order to avoid a curse (Devarim 27:26, Vayikra Rabbah 25:1).
A wealthy man who learns Torah but does not support others is not fulfilling his role in Hashem's army. Women are exempted from intensive Torah study so that they can better exercise their primary role in enabling their sons and husbands to learn Torah (Igros Moshe Orach Chaim 4:49).
The opening line of the Mesilas Yesharim demands that every person determine clearly and truthfully what is his duty in his world. Every person lives in a world of his own, with his own set of unique talents and circumstances. He must discharge his obligation in his world, and not that of another.
Hashem places everyone in a fierce battle in this world. If he wins a total victory he will earn immense reward in the world to come (Mesilas Yesharim Chapter 1). Again we find the metaphor of a soldier in battle who must properly fulfill his own unique role in Hashem's army.
May all of us be blessed to correctly determine our duties in our world and discharge them properly. By fulfilling our own respective portions in Torah we will merit the rebuilding the Beis Hamidkash, speedily in our days.