Torah and Worldly Occupations

An ancient debate in Judaism deals with the question of "Torah study versus livelihood and worldly engagements." The famous issue concerning this discussion is presented in Tractate Berachot, where Rabbi Yishmael and Rabbi Shimon bar Yochai disagree:

"The Rabbis taught: 'And you shall gather your grain' (Deuteronomy 11:14) - why is this said? Because it says: 'This book of the Torah shall not depart from your mouth' (Joshua 1:8). One might think it means literally, but it is said: 'And you shall gather your grain,' implying that you should conduct yourself with worldly manners - according to Rabbi Yishmael.

"Rabbi Shimon bar Yochai says: Is it possible for a person to plow at the time of plowing, and sow at the time of sowing, and reap at the time of reaping, and thresh at the time of threshing, and winnow at the time of wind? What will become of the Torah? Rather, when Israel performs Hashem's will, their work is done by others, as it is said (Isaiah 61:5): 'And strangers shall stand and shepherd your flocks,' etc. When Israel does not perform Hashem's will, their work is done by themselves, as it says: 'And you shall gather your grain.' Not only that, but the work of others is done by them, as it is said (Deuteronomy 28:48): 'And you shall serve your enemies,' etc."

Rabbi Shimon bar Yochai belongs to a school of thought that holds that a person's whole occupation should be solely in Torah study, without dedicating any time to work, and if a person does Hashem's will, Hashem will provide for all his needs. Nevertheless, the Talmud there continues with additional knowledge: "Abaye said: Many did like Rabbi Yishmael and succeeded, like Rabbi Shimon bar Yochai, but did not succeed." That is, the Talmud says that although many tried to follow Rabbi Shimon bar Yochai's path, it did not succeed. Indeed, this issue of needing to work for one's livelihood appears in other sayings of the Sages that praise the virtue of 'worldly occupations':

• "Love work and hate authority."
• "Rabban Gamliel, the son of Rabbi Yehudah HaNasi, says: It's beautiful to study Torah with worldly occupations, as the exertion of both causes sin to be forgotten."
• "Rabbi Elazar ben Azariah says: If there is no Torah, there is no worldly occupation, and if there is no worldly occupation, there is no Torah."
• "Whoever engages in Scripture, Mishnah, and worldly occupations will not quickly sin, as it is said (Ecclesiastes 4:12): 'A cord of three strands is not quickly broken.' But whoever lacks in these is not considered part of the settled world."
• "Rabbi Ḥiyya bar Ami says in the name of Ulla: Greater is one who enjoys the fruits of his labor than one who fears heaven. For regarding one who fears heaven, it is written (Psalms 112:1): 'Happy is the man who fears the Lord,' but with one who enjoys the fruits of his labor, it is written (Psalms 128:2): 'You will eat the fruit of your hands, you will be happy, and it will be well with you.' 'You will be happy' - in this world, 'and it will be well with you' - in the world to come. Regarding one who fears heaven, it is not written, 'and it will be well with you.'"

Maimonides ruled that a person should work for his livelihood, writing, "Anyone who decides to engage in Torah study without working and sustains himself from charity desecrates Hashem's name, disgraces the Torah, and extinguishes the light of religion, and causes harm to himself and removes his life from the world to come. For it is forbidden to enjoy Torah in this world."

Rabbi Yosef Karo also ruled like Maimonides, writing, "Afterward (after the morning prayer and meal), one should go to his work, for any Torah without work will eventually be nullified and lead to sin, for poverty will remove him from his faith. Nevertheless, let not his work be primary but temporary, and his Torah fixed, and both will be sustained in his hand."

So far, we have presented the 'worldly occupation' approach, and shown that it has broad foundations in our sources. Now, we will focus on Torah study as a way of life, beginning with Maimonides, who, despite his stern assertions regarding the importance of 'worldly occupations,' excludes those who dedicate themselves to serving Hashem and studying His Torah, writing: "Why did Levi not inherit a portion in the land of Israel with his brothers? Because he was set apart to serve Hashem and to carry out His judgments and righteous ways to many, as it is said, 'They shall teach Jacob Your judgments and Israel Your law.' Therefore, they were separated from worldly ways."

Also, Rabbi Yosef Karo's words, noted above, are interpreted differently by the author of "Biur Halacha," who writes: "will eventually be nullified and lead to sin - the books write that this applies to the general population because not everyone can attain the high level of engaging solely in Torah, but individuals who can live in such a way will certainly have their sustenance provided by Hashem."

At the end of these words, the author of "Biur Halacha" mentioned the Issachar-Zebulun partnership, which is explained in simple terms: In the scriptures it is said (Genesis 49:13-15):

• Zebulun will dwell by the seashore, and he will be a shore for ships, and his border will be at Sidon.
• Issachar is a strong-boned donkey, lying down among the sheepfolds. He saw that tranquility was good, and that the land was pleasant, and so he bent his shoulder to bear, and became a servant at forced labor.

These verses bring a Midrash explaining that Issachar and Zebulun were partners; Issachar would study Torah day and night, not engaging in any work, while Zebulun engaged in trade and divided his earnings with Issachar. Since Zebulun enabled Issachar to study Torah, Zebulun was blessed first. This arrangement demonstrates mutual support in achieving spiritual and material goals.

There is room to reinforce these matters with the words of the Amora Rabbi Bivi, who taught the most worthy way to donate one's money to charity, interpreting the verse from Qohelet (11:1), "Cast your bread upon the waters," to mean, "If you desire to do charity, do it with those who toil in Torah."

Rabbi Eliezer Papo, who passed away in 1827, in his legendary book "Pele Yoetz," under the section 'Charity,' adds significant insight regarding the mitzva of supporting Torah study, writing: "Among the needy of your city, the commentators wrote, are the poor of Israel, who are the truly needy of our fortified city. Therefore, all the people of the diaspora traditionally give to emissaries of Israel, who are truly blessed."

Thus, in the Jewish community, there have always been two camps: those who dedicate all their time, energy, and strength solely to Torah study, and those who do study Torah but also engage in 'worldly occupations.' Both approaches are accepted and have a basis in Jewish law. However, there is a great mitzva for those who earn money through their work to support Torah scholars. By doing so, they can uphold and strengthen Torah in the Jewish people and also earn spiritual reward. May it be Hashem's will that the verse (Psalms 119:165): 'Great peace have those who love Your law,' be fulfilled for all of us.