Earning A Living Vs. Torah Study

[Lisa]

Our sages say we Jews (or at least the men) are obligated to do both:

http://www.torah.org/learning/pirkei-avos/chapter2-2a.html

Torah Study vs. Earning a Livelihood, Part I

Chapter 2, Mishna 2(a)

By Rabbi Dovid Rosenfeld

"Rabban Gamliel the son of Rabbi Yehuda the Prince said: Good is Torah study together with a worldly occupation, for the exertion in both makes one forget sin. All Torah study without work will result in waste and will cause sinfulness. Anyone who works for the community should work for the sake of Heaven, for the merit of their [the community members'] forefathers will help him, and their righteousness endures forever. And as for you, [says G-d], I will grant you much reward as if you accomplished it on your own."

The first section of this mishna discusses the importance of self-sufficiency and earning a living. In spite of the primacy of Torah study in Jewish life, we are obligated to pursue the "ways of the land." (This is the literal translation of the Hebrew expression used in our mishna -- "derech eretz." The term is often used in reference to a worldly occupation -- and this is how the vast majority of the commentators understand it here. Sometimes the term more generally refers to all forms of proper and healthy interaction among men.)

Our mishna offers two reasons why we must support ourselves. The first is that Torah study combined with work causes one to "forget" sin. The simple meaning, as some commentators understand (Rabbeinu Yonah, Bartenura, R. Hirsch), is that if one holds down a full-time job and studies Torah in his remaining time, he will be too busy (as well as exhausted) to think about sinning. Idle time leads to wandering minds, fantasizing, and cooking up all sorts of wild schemes (Mishna Kesuvos 5:5). (As I once heard R. Noach Orlowek of Jerusalem observe, Pharaoh was actually the first one to point this out. When Moses and Aaron first approached him asking that he grant the Jews a few days off, Pharaoh's immediate reaction was: Make them work harder; they must have too much time to daydream. See Exodus 5.)

Another explanation of "forgetting" sin (Rashi, Meiri, see also Ruach Chaim) is that the combination of Torah study and self-sufficiency will safeguard a person from temptation. If we earn enough to make ends meet, we will have no overpowering temptation to steal from others. Further, if at the same time we study Torah, we will have the moral bearings to protect ourselves from temptation. We will develop a stronger sense of right and wrong, and we will incorporate the Torah's dictate of being happy with one's lot. Finally, the mere fact that we are not pursuing our careers relentlessly but are dividing our time between that and Torah study will stay the often insatiable drive for money and prestige.

The second reason offered by our mishna is that Torah study alone will result in "waste" and "sinfulness". The meaning is clear. One might think he is "saving" himself time by studying Torah without interruption. Money, however, is a problem which does not go away (does go away?), and such a person will soon be reduced to poverty and want. He will then have to start running around looking for some alternate means of support -- and the search will likely be frustrating and ongoing. He will be tempted to beg, cut ethical and legal corners, accept handouts, or outright steal in his desperation, all of which will lower his integrity and self-respect -- and all because he was too "holy" to be responsible for himself in the first place.

And so, as R. Gamliel concludes, the end result will be "waste": Rather than his full-time study saving him time, such a person will become so occupied with the pursuit of money -- both mentally and emotionally -- that he will have neither time nor composure to study very much at all -- certainly far less than had he put in the necessary time into his profession and then devoted his remaining worry-free hours to the study of Torah.

The Sages state this even more clearly later in Pirkei Avos: "If there is no flour (dough?), there is no Torah; if there is no Torah, there is no flour" (3:21). Without a steady means of support -- not of wealth or extravagance, but of support -- there is not only "waste": there is no Torah whatsoever. There is simply no other way about it.

The commentator Rabbeinu Yonah (of 13th Century Spain) adds yet another important angle to this discussion. The psychological effects of not supporting oneself can as well be devastating. Even if one theoretically could subsist on handouts, it would destroy his self-esteem. Living off of others is antithetical to practically all of human virtue. King Solomon wrote: "One who hates gifts will live" (Proverbs 15:27). If one gets by without a sense of being productive himself, he does not have true life. Life is accomplishment and productivity. Sitting back expecting to be handed a welfare check destroys a person and his will to make something of himself. Such a person may feel he's pulling a fast one, getting something for nothing, but -- to invoke a cliche you haven't heard since grade school -- he isn't cheating anyone but himself. (Not that anyone took it very seriously back then, but perhaps we've all matured a little since.)

We learned earlier: "Love work and despise high position" (1:10). We should want to work and make something of ourselves. And our agenda should be our own productivity, not our prestige or position on the totem pole. The Talmud writes: "One should flay carcasses in the marketplace and earn a living. He should not say I am a Priest, I am a great man and such work is beneath me" (Pesachim 113a). There is no such thing as being beneath one's dignity to put in an honest day's work. Work is what *gives* us our dignity, as well as our sense of self-worth.

sThe Sages thus view earning a living as a binding obligation, not so different from the many other mitzvos (commandments) of the Torah. (Or at least as an obligation upon one member of the family. In the kesuvah (or ketubah), the marriage contract between husband and wife, the husband assumes responsibility for the financial support of the family.) Likewise, the Talmud teaches us that a father is obligated to teach his son a profession, just as he is obligated to teach his son Torah (and to swim for that matter) (Kiddushin 29a).

There is, however, perhaps a single issue far more critical than everything we have written thus far. Maimonides (Mishne Torah, Talmud Torah 3:10) writes as follows: "Whoever thinks he will study Torah and not work and will be supported from charity, profanes G-d's Name, shames the Torah, darkens the light of knowledge, causes harm to himself, and takes his life from this world. For it is forbidden to derive benefit from the Torah in this world." (Anyone who has studied the works of Maimonides knows that he very rarely waxes poetic. His Hebrew is elegant in its simplicity and clarity of style, but he virtually never wastes his words or gets carried away. The above-quoted passage is practically one of a kind.)

One who thrusts himself and the burden of his support upon others is not only harming himself in all the ways we discussed above. He is desecrating the Name of G-d. Of all people, it will be the Torah scholar who is degraded, who appears to the masses as the nuisance and pathetic beggar. He will disgrace not only himself but the Torah he represents. And this is a desecration of G-d's Name of the highest degree. Rather than the scholar's Torah study earning him the respect and admiration of the masses, he will be scorned and derided -- and it will so reflect on the Torah he is supposed to uphold.

(For that matter, R. Berel Wein has observed that it was a far better arrangement in the days when the community rabbi did not draw a salary from his congregation. (We'll talk about such exceptions to the rule next week, G-d willing.) Once the rabbi is beholden to his constituents -- even for a well-deserved paycheck -- he will not be able to wield authority and speak his piece in the manner he sometimes must. The laymen hold the purse strings and run the board. The rabbi must answer to them rather than they to him.)

Thus far we have made a strong case against Torah study without sufficient means of support. Everyone without exception, it seems, should be earning his keep. However, as with most things in Judaism (and life), there are two sides to every issue. G-d willing next week we will explore some of the exceptions to this principle and their practical applications.

Text Copyright © 2007 by Rabbi Dovid Rosenfeld and Torah.org.

[Lisa]

Now here's the other side to it, (which I personally don't agree with).

http://ohr.edu/explore_judaism/ask_the_rabbi/ask_the_rabbi/1350

rom: Scott in Dallas, TX

Dear Rabbi,

I was told that according to Jewish law a person must work for a living. If so, how do those people who only study Torah all day justify their lifestyles?


Dear Scott,

At first glance it would seem that what you were told is correct. Maimonides strongly criticizes one who relies on charity to support full-time Torah study: "Anyone who decides to study Torah and not work, making his living from charity, desecrates G-ds name and disgraces the Torah.Any Torah that is not accompanied by work will lead to its own undoing and cause sin".

However, elsewhere Maimonides appears to contradict this statement. While teaching that the Tribe of Levi has a special dispensation from laboring for their living he adds: "And not only the Tribe of Levi [is exempt from working], but any person whose spirit moves him to separate himself and stand before G-d, to serve Him in order to know Him...behold he has become sanctified as the Holy of Holies, and G-d becomes his portion, his inheritance forever. And G-d will provide his basic necessities for him in this world, as with the Priests and Levites".

The "Brisker Rav" resolves this apparent contradiction based on the fact that both of these lifestyles are taught in the Talmud. Rabbi Yishmael teaches that the study of Torah is to be accompanied by earning a livelihood, as in the verse "And you shall gather your grain". Rabbi Shimon bar Yochai, however, contends that when Israel is sincerely dedicated to learning Torah, G-d sees to it that others will do their work. Abaye remarks that many did like Rav Yishmael and succeeded in both working and learning, while most of those who did like Rabbi Shimon bar Yochai did not succeed in either.

The Brisker Rav explains that Abaye intends to clarify that Rabbi Yishmael's path is for most people, while Rabbi Shimon Bar Yochai's approach is appropriate for only a few, determined individuals. Therefore, the first statement of Maimonides which encourages working, is referring to the masses. The average person's commitment will not stand up to the demand of full-time Torah study. However, the second statement exempting Torah scholars from labor is directed to those individuals who are able to fulfill such a commitment.

Rabbi Moshe Isserlis (Rama) states that ideally one must work to support himself and family, but only to provide for the basic essentials, while the rest of ones time should be dedicated to learning Torah. He notes, however, that the custom of "all places in Israel" is that Torah scholars are supported by the community. Rabbi Israel Meir Kagen (Chafetz Chaim) adds that nowadays anyone may learn Torah full-time, since it is so difficult to simultaneously devote oneself to a livelihood and also master the Torah.

[Lisa]

And here is yet another opinion on the exception Maimonides granted to the Levites:

http://www.rationalistjudaism.com/2013/04/the-truth-about-much-abused-rambam.html

The Truth About A Much-Abused Rambam
Amidst the current furious controversy in Israel regarding the role and responsibilities of charedim vis-a-vis larger society, there is one statement from Rambam that is sometimes invoked by rabbinic figures and spokesmen in support of the charedi approach. Unfortunately, it is entirely distorted. (Note that I am not claiming that Rambam's true view is to be adopted in practice - as shall be explained, his was an extreme view. The point is that Rambam certainly does not provide justification for the charedi approach on either exemptions from military service or receiving money for studying Torah, which is utterly at odds with his position.)

The statement is from the very end of Hilchos Shemittah Ve'Yovel. It follows a halachah where Rambam notes that the tribe of Levi did not receive a share of the Land of Israel to develop, nor serve in the army, but instead their role was to serve God and teach Torah to Israel. Rambam follows this by stating as follows:
Not only the Tribe of Levi, but each and every individual human being, whose spirit moves him and whose knowledge gives him understanding to set himself apart in order to stand before the Lord, to serve Him, to worship Him, and to know Him, who walks upright as God created him to do, and releases himself from the yoke of the many foolish considerations which trouble people - such an individual is as consecrated as the Holy of Holies, and his portion and inheritance shall be in the Lord forever and ever. The Lord will grant him adequate sustenance in this world, just as He granted to the priests and to the Levites. Thus did David, peace upon him, say, "O Lord, the portion of my inheritance and of my cup, You maintain my lot."
This is cited by many people to prove that, according to Rambam, anyone who wants to devote themselves to studying Torah, and reach the pinnacle of Jewish existence, does not need to serve in the army, and should be financially supported by the rest of the Jewish People, just as the tribe of Levi was supported by the rest of Israel.

However, Rambam does not, and could not, mean anything of the sort.

First of all, Rambam is very clear about his views on taking money for engaging in Torah:
One who makes up his mind to involve himself with Torah and not to work, and to support himself from charity, has profaned God’s Name and brought the Torah into contempt, extinguished the light of religion, brought evil upon himself, and has taken away his life from the World-to-Come... (Hilchos Talmud Torah 3:10)
Rambam was somewhat of an aberration from normative tradition in his views on these matters, but not as much as one might think. He does, reluctantly, permit teaching the Written Torah for money, where such is the norm, and although he opposes receiving money for teaching Oral Torah, he does not do so with the same vehemence that he opposes taking money for studying Torah (Hilchos Talmud Torah 1:8-10). Other Rishonim and Acharonim often permitted taking money for teaching Torah, though almost never for studying Torah. In any case, it is clear that Rambam viewed a lifestyle of being supported in studying Torah via charitable donations - the modern kollel system - as being utterly, utterly wrong. (This is even though the state of Torah study in his part of the world was generally rather poor, especially compared to today.)

What, then, is Rambam talking about at the end of Hilchos Shemittah Ve'Yovel?

First of all, he is not making a halachic statement here at all. As is common with the closing paragraphs of the different sections of the Mishneh Torah, Rambam here is presenting mussar rather than halachah. He is not contradicting, or even qualifying, the halachos regarding taking money for Torah that he discussed in Hilchos Talmud Torah chapter 1, nor the halachos regarding going to the army that he discusses in Hilchos Melachim u'Milchamos chapter 7. Instead, he is praising an ideal - which certainly does not include taking money for Torah, as he has already made clear.

But what is the comparison with the tribe of Levi? First of all, it is not a complete comparison. It does not, for example, include an exemption from military duty in either milchemes reshus or milchemes mitzvah (since it is not mentioned in Hilchos Melachim u'Milchamos). Rather, it is a comparison vis-a-vis devoting one's life to God. It is a comparison vis-a-vis mussar goals and ideals, not halachic exemptions.

Second, insofar as Rambam does equate Torah scholars with the tribe of Levi with regard to material sustenance, he makes the meaning of this clear elsewhere:
Anyone who makes economic use of the honor of the Torah takes his life from this world... However, the Torah permits scholars to give their money to others to invest in profitable businesses (on their behalf)... and to receive priority in buying and selling merchandise in the marketplace. These are benefits that God granted them, just as He granted the offering to the Kohanim and the tithes to the Levite... for merchants occasionally do such things for each other as a courtesy, even if there is no Torah scholarship to warrant it. A Torah scholar should certainly be treated at least as well as a respectable ignoramus. (Commentary to the Mishnah, Avos 4:7)
In Rambam's view, Torah scholars, like Kohanim and Leviim, receive benefits, but the benefits are of a different nature. They involve the investment of funds, and assistance in business, rather than financial grants. (This is similar to the Yissacher-Zevulun relationship, which, according to Chazal, was nothing at all like it is popularized today; rather, it involved Zevulun marketing the produce that Yissacher farmed.)

What about Rambam himself? There is a widespread belief that he was entirely dedicated to his studies, supported by his brother, until his brother died at sea and Rambam was forced to provide for both his own and his brothers’ families, whereupon he began to work as a doctor. But this is not the case. Rambam learned medicine while his family was still living in Morocco. Upon moving to Egypt, Rambam soon rose to prominence as a physician. He also traded in gemstones, and his brother assisted with his investments, enabling him to devote much time to his studies. At no point was he simply receiving money from his brother. His brother was simply investing Rambam's own merchandise and earnings, just as Rambam permits Torah scholars to have done on their behalf.

(Incidentally, Rambam in Hilchos Shemittah Ve'Yovel is not even only talking about Jews; he speaks about "anyone in the world." He is actually referring to anyone, Jew or non-Jew, seeking an ascetic lifestyle of the pursuit of knowledge. See further discussion here.)

In conclusion: In Hilchos Shemittah VeYovel, Rambam is not remotely describing someone studying in kollel, being exempt from military duty and supported by charitable contributions. His view on this remains as he expresses it elsewhere: that such a person "has profaned God’s Name and brought the Torah into contempt."

[muman613]

The great Rabbi Kook wrote on this topic. Here is an interpretation of Rabbi Kooks teachings on which is more important, Torah study or making a living...

http://ravkooktorah.org/EKEV_65.htm

Eikev: Balancing Torah and Work
Constant Torah Study?

What is the ideal? Should we strive to dedicate ourselves totally to Torah study? Or should we divide our time between Torah study and an occupation?

The Sages debated this issue on the basis on an apparent contradiction between two verses. On the one hand, we are exhorted to study Torah constantly: "This book of Torah shall not depart from your mouth; you shall meditate in them day and night" (Joshua 1:8).

Yet, the Torah also says, "You shall gather your grains, your wine and your oil" (Deut. 11:14) — implying that we should occupy ourselves with working the land and a livelihood. Which is correct?

Rabbi Ishmael explained that the verse exhorting constant Torah study cannot be taken literally. The second verse teaches us that one should combine the study of Torah with a worldly occupation. Rabbi Shimon bar Yochai, however, disagreed:

"Can it be that a person will plow and plant and harvest and mill and winnow, each labor in its season? What will become of Torah? Rather, when Israel fulfills God's will, their work will be performed by others ... And when Israel does not fulfill God's will, they must perform their own labor." (Berachot 35b)

The Nature of the Human Soul

According to Rashi, both scholars agreed that the ideal is full-time Torah study. Rabbi Ishmael, however, took a pragmatic stand that it is better to have a livelihood and not be dependent on charity.

But Rav Kook explained that the disagreement is not a matter of practicality versus an ideal state. Rather, they disagreed about the nature of the human soul and its spiritual capabilities.

Rabbi Shimon bar Yochai held that the human soul is meant to be continually occupied with intellectual and spiritual pursuits. If necessary, we may be forced to deal with mundane matters, but such activity is, in fact, beneath our true potential. The human soul is so elevated that it can only be satisfied with total dedication to study and contemplation.

Thus, the command that "This book of Torah shall not depart from your mouth" should be understood literally. It applies to the complete human being who has not become soiled by sin. Some people may feel a weakness in spirit due to excessive study, but this frailty is only due to flaws in character. As the Jewish people perfect themselves, their work will be performed by others, and their sole desire will be to dedicate themselves to knowing God and His ways.

Rabbi Ishmael, on the other hand, felt that human nature is a composite of both theoretical and practical inclinations. According to his view, to occupy oneself with worldly matters in the proper measure is not just a concession to the current state of the world; rather, it meets an innate need of our inner makeup. Rabbi Ishmael came to this conclusion through his observation that most people are not satisfied to spend their days only in study and spiritual pursuits.

Who Was Right?

The Talmud records that many followed the advice of Rabbi Ishmael, and it worked well for them. Those who followed Rabbi Shimon bar Yochai, on the other hand, were not successful.

There may be a select few who feel they are destined for greatness and are happy to delve constantly in wisdom and Torah. However, the Torah was not given to angels; its teachings must be suitable for the majority of people.

While it is difficult to determine the true capacity of the human soul, we can ascertain from empirical evidence that what works for most people is indicative of humanity's true inner nature. Many followed Rabbi Ishmael's counsel and found satisfaction in both their Torah study and their material accomplishments, while those following Rabbi Shimon's opinion felt less successful, due to an internal resistance to constant Torah study. This indicates that Rabbi Ishmael's assessment of human nature is accurate for the vast majority of people. Rabbi Shimon's outlook is only valid for the select few who are blessed with rare spiritual gifts.

The Right Balance

Having ascertained that for most people it is preferable to combine Torah study with an occupation, we still need to determine the proper balance between Torah and work. How should we divide our time and effort between them?

The Talmud (Berachot 35b) made the following observation:

"See what a difference there is between the earlier and the later generations. Earlier generations made the study of Torah their main concern and their livelihood secondary to it, and both prospered in their hands. Later generations made their livelihood their main concern and their Torah study secondary, and neither prospered in their hands."

Even in worldly matters, one's sense of contentment and happiness is influenced by his spiritual state. A person who has acquired virtuous character traits, a strong faith and an awe of heaven is protected against many of the aspects of life that can lead one astray and that make life's burdens so difficult. Such a person is content with his portion in life. For this reason, the earlier generations who made Torah study and ethical pursuits their principle concern, were successful in both their spiritual and material endeavors.

However, one who has not properly developed his ethical nature, since he concentrated all of his energy on his livelihood, will never be content with what he has acquired. His flawed character traits will lead him to chase after ill-advised cravings. Even if he succeeds in amassing great wealth, he will not be satisfied and will never feel true peace of mind.

Quality, not Quantity

Rav Kook concluded with a very significant comment. The amount of time devoted to a particular activity is not the sole factor in determining that this is our main pursuit in life. What truly matters is our mindset. That which we consider to be the central focus of our life, even if we are unable to devote most of our time to it, constitutes our principle activity.

(Gold from the Land of Israel, pp. 310-313. Adapted from Ein Eyah vol. II pp. 173-175.)

[muman613]

See this article on Aish for more on the Pirkie Avot which was discussed above:

http://www.aish.com/sp/pg/48898132.html

[muman613]

One more thought on this topic:

When I remember the command for Shabbat I remember 'On six days YOU SHALL WORK, and on the Seventh should be a day of Rest...'.

This command of Shabbat clearly implies that we must make our physical effort for livelihood during the six days of the week, and on the seventh we can enjoy the fruits of our labor.

Even though I work a 40+ hour work week (not including 10 hours of driving per week) I still have enough time to study 1-2 hours of Torah a day through CD's and Internet videos and websites...