The text of the gemara states as follows:
“Rabbi Elazar said, ‘Every person was created in order to toil, as it says, “For the person was born to toil…” (Iyov: 5; 7) [Based on this pasuk alone], I do not know whether the person was created for toil [involving] the mouth or for toil [involving] physical exertion. Once the [pasuk] says, “…for his mouth has compelled him.” (Mishlei: 16; 26), [it is clear] that [the person] has been created for toil [involving] the mouth. I still do not know whether [he was created to involve himself] in toil [involving words] of Torah or for ordinary speaking, once it says [in sefer “Yehoshua”, “The Book of This Torah shall not be moved from your mouth…” (Yehoshua: 1; 8), [it is evident] that the person is created [to involve himself in] Torah [study]. [The above] follows that which Rava said, ‘They are all [created] to exert themselves, praiseworthy is the one who exerts himself in Torah [study].’ “One who has an adulterous relationship with a woman is heartless…” (Mishlei: 6; 32) Reish Lakish said, ‘[The above] refers to one who learns Torah on occasion, as it says, “For they are pleasant when you guard them in your stomach, they will be set firmly together when they are upon your lips.” (Mishlei: 22; 18)”
 The entire pasuk reads, “For man was created to toil, [just as] the sparks [from the] firey cinders fly upwards.” (Iyov: 5; 7) (Translation of the pasuk is based on the commentary of Metzudas David.) Metzudas David explains that just as it is natural for the sparks of the firey cinders to fly upwards, so too, it is natural for the person to invest effort to provide himself with food.
 The entire pasuk reads, “A person who toils, toils for himself, for his mouth has compelled him [to toil].” (Translation is based on RaSh”I.) RaSh”I explains that the peson is compelled to toil, as it is necessary for him to sustain himself by working so he can buy food to feed his mouth. RaSh”I on the gemara explains that when the person involves himself in Torah study to the extent that it is comparable to the saddle that is on top of the donkey, it being found there on a constant basis, then he benefits by having The Torah toil on his behalf. The word for saddle is “אוכף” which is translated in the context of the pasuk as “compelled”. Alternatively, RaSh”I explains that one who constantly reviews his Torah learning benefits as it becomes orderly in his mind, similar to one who becomes accustomed to a given tune as he regularly sings that tune.
 The text from the gemara states, “Rabbi Ila said, ‘The world only continues to exist for the sake of one who curbs – בולם – bolame – his mouth at the time of a quarrel, as it says, “…He suspends the earth on nothingness.” (Iyov: 26; 7)’ Rabbi Abahu said, ‘[The world continues to exist for the sake of] one who acts as if he doesn’t exist, as it says, “…and the world is below His powerful Arms…” (Divarim: 33; 27)’ (RaSh”I – i.e. One who is trampled below everything else) “Rabbi Yitzchak said, ‘What is the meaning of that which is written, “If I were a mute, they would speak righteousness, they would judge people justly.” (Tehillim: 58; 2) What is the trade of a person in this world? He should act as a mute. Perhaps [this applies] even [in reference] to [involvement in speaking] words of Torah? The pasuk comes to teach us: “…you shall speak words of righteousness…” Perhaps [the person] can become haughty [through his study of Torah]? The pasuk comes to teach us: “…they will judge people justly.””