1. Working to make a living at the expense of Torah learning:[1]

Background from Scripture and Talmud: Hashem commanded Moshe to place some of the Mun in a jar as a relic for all generations.[2] Rashi explains that the message behind this relic of Mun is to remind the future generations that they should not leave their Torah study for the sake of making a living, as G-d has many different ways to provide sustenance to those who fear Him, just as our forefathers were fed the Mun by G-d.[3] Interestingly, on this topic we find a great debate in the Talmud[4] regarding if it is necessary for one to work for a living. On the one hand, it states in scripture[5] that the book of the Torah should never leave one’s mouth, which implies that you should not work and should rather only learn Torah. On the other hand, another verse[6] in scripture states, “and you shall gather your grain,” which implies that one must work for a living. To resolve this contradiction in Scripture, Rebbe Yishmael is of the opinion that the previous verse in Scripture is not to be taken literally, as one is required to work for a living, and in his free time he is required to study Torah.[7] However, Rashbi is of the opinion that it is not possible for the words of Torah to be established on one’s mouth, if he is constantly involved in working for a living, and he is hence of the opinion that the first verse is to be taken literally and the ideal is for the Jewish people to be involved in constant study of Torah and not work for a living. How then will they receive sustenance? So when they fulfill the will of G-d, then their sustenance will be provided by others. However, when they do not have the will of G-d, their sustenance will need to be provided by their own personal effort and work, and it is on this that the second verse in Scripture states “and you shall gather your grain.” So, how do we rule? Abayey concludes that those people who went to work following the opinion of Rebbe Yishmael were successful, while those people who did not go to work following the opinion of Rashbi were not successful. Rava personally would work in the months of Nissan and Tishreiy on behalf of the entire year, and requested from his colleagues the sages not to disturb him in Torah study as this will cause hIm to need to work the entire year. Practically, we rule that one is required to place effort to make himself an income to sustain himself and his family and is not to spend his whole day studying Torah with simple trust that G-d will provide, as brought next.

The practical ruling in Halacha:[8] One who does not need to work for a living [such as he has enough savings to live off] or one who is supported by others, is required to spend his entire time studying Torah, throughout the day and night [Vehagisa Bo Yomam Valayla]. However, one who needs to work in order to support himself and his family, is not required to study Torah throughout the entire day and night and is rather only required to set times of Torah study outside of the time of his work.[9] [This follows the ruling of Rebbe Yishmael.] Furthermore, one who [needs to work and does so] and also learns Torah will be successful in both. [If, however, he does not work and only learns Torah, then he will not be successful as] all Torah learning that is not combined with work will eventually become nullified, as his state of poverty will cause him to sway from being properly observant [i.e. stealing, cheating, lying].[10] Thus [even] one who has a strong desire to learn Torah and desires to fulfill this Mitzvah properly, is to work each day enough to support his basic necessities, and the rest of the day and night he is to learn Torah.[11] [This negates a person throwing himself onto the hands of G-d and relying on Him to provide his food without him working and in exchange he will learn all day. Alternatively, it negates a person from throwing himself to the hands of the public and relying on them to support him so he can learn Torah. Nonetheless, the above only applies to the general public, however, there are unique individuals who may dedicate their time for Torah study and G-d will certainly provide for them their sustenance.[12]]

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[1] See Admur 156:1; Igros Kodesh 2:179

[2] Shemos 16:32

[3] Rashi on Shemos ibid that so was the message of Yirmiyahu to the people of his generation when he chastised them for forsaking Torah study for the sake of making a living, he took out the jar of the Mun and showed the Jewish people how G-d provided sustenance for their forefathers. [See Yirmiyahu 2:31]

[4] Brachos 35b

[5] Yehoshua 1:5

[6] Devarim 11:14

[7] On a deeper level, following the commentary of Rashi there, the two verses are complimentary of each other, as it is only possible to spend as much time as possible in Torah study, if he works for a living, as if he does not work for a living, then he will be needy upon the problem and end of nullifying Torah study.

[8] Admur 156:1

[9] Admur 156:1; Hilchos Talmud Torah 3:5-6; M”A end of 156; Rashi Tehillim 119; Yalkut Shimoni Remez 878; Shabbos 31a; Sanhedrin 99b; Menachos 99b; Avos Derebbe Nasan 21; Midrash Raba Eicha; Kohheles Raba p. 115; Shelah Shavuos;

[10] Admur ibid; Michaber 156:1;  Avos 2:2; Hagahos Maimanis Tlamud Torah 3 Beis in name of Rabbeinu Elchanon; Eiruvin 41b

[11] Admur ibid; Hilchos Talmud Torah 3:3; Rama Y.D. 246:21; Rambam Talmud Torah 3:9

[12] Biur Halacha 156:1 “Sofa Beteila”