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]]

May one be supported by others [Kolel] in order to learn Torah?[13] The Rambam[14] writes that “whoever desires to learn Torah all day and does not desire to work and will rather be supported from charity funds he has desecrated Hashem’s name and belittled the Torah and extinguished the light of religion and causes evil to himself and loses his life in the world to come, as it is forbidden to benefit from Torah in this world.” However, some Poskim[15] write that the above only refers to the regular individual, however the extraordinary individuals in Avodas Hashem may throw themselves onto Hashem and learn literally all day. Some Poskim[16] argue on the words of the Rambam. Others[17] rule that his words are no longer applicable in today’s generations. Practically, if there are people who are willing to support him, then it is allowed. This is referred to as the deal of Yissachar and Zevulan.[18]

How much of the day may one spend working versus learning Torah?[19] As stated above, and as will be elaborated next, even one who needs to work for a living is required to set aside time every day for learning Torah [Kevius Itim Letorah]. Nevertheless, he should make his work his temporary occupation and his learning of Torah as his set occupation [and Hashem will provide him his full sustenance through that temporary amount of time that he works[20]]. Thus, he is to only work the amount of time he needs per day to make a [normal] living and the remainder of the day and night he should spend studying Torah.[21] At the very least, he is Biblically obligated to dedicate [by most days[22]] half of the day, if not majority of the day, for Torah study, aside for his nighttime learning.[23] However, this only applies to a Torah scholar, who is able to study [and remember] the entire Torah and eventually fulfill the Mitzvah of Yedias Hatorah, if he sets half or majority of the day for Torah study. However, one who was not blessed with such intellectual aptitude to accomplish the above even if he were to study half of the day, is not required to study half of the day unless he desires to do so as an act of piety due to his love of Torah. Rather, he can suffice with setting minimal times for Torah study both by day and night, as explained next.[24] [Likewise, even by a Torah scholar, working the bare minimum only applies to one who does not desire to be wealthy and rather desires to study Torah[25], however, one who desires to be wealthy needs to increase in his work and effort accordingly, and he may choose to do so if he wishes, as will be explained. However, he may not work the entire day or even majority of it, as stated above.[26]]

Kevius Itim Letorah by day and night:[27] Every single [male[28]] Jew, whether poor or wealthy, whether he is healthy or suffers from health problems, is obligated to study Torah. This applies even to a beggar who makes rounds by doors begging for money, and applies even to a husband and father of children who must work for a living. Nonetheless, even he is obligated to set times of Torah study by both day and night[29] as the verse[30] states “Vehagisa Bo Yomam Valayla”

The most appropriate time to study during the day – after Shacharis:[31] It is a Mitzvah Min Hamuvchar to establish the required set time of daytime Torah study for immediately after Shacharis, prior to going to work. Whoever leaves the synagogue and goes directly to the house of study  in order to study Torah, merits to receive the face of the divine presence, as the verse[32] states “Yeilchu Meichayil El Chayil Yirah El Elokim Betziyon.” Nevertheless, one who is accustomed to eating Pas Shacharis [i.e. breakfast], may eat it as soon as he leaves from Shul after Shacharis, even prior to going to the Beis Hamidrash to learn after Davening.[33] [However, some write that it is not proper to eat breakfast prior to one’s set learning session after Shacharis.[34] Practically, this only refers to eating a set meal, however a small breakfast of a Kezayis or Kebeitza of Mezonos in order to not leave one’s stomach empty, is proper to be eaten before learning.[35]]

Not to override one’s set Torah study times even to make a lot of money:[36] The set time that one who works establishes for his daily Torah learning, as stated above, must be set in a way that it is not nullified even for the sake of making a large profit.[37] [Such an individual is considered a man of faith, who believes and trusts in G-d that his Torah study will not cause him a loss in income,] as he tells himself that if G-d wills him to make a profit he will make it regardless, even if he delays his work until after his learning.[38]] However, in the event that one needs to deal with a pressing matter during his time of learning, then he may [push it off and] make up the learning later on that day or in the evening.[39] Nonetheless, even in such a case, it is proper for him to learn at least one Halacha or one verse immediately after Shacharis.[40]

Saying Beli Neder:[41] If one accepted upon himself to learn a certain matter then it is considered a vow [unless he explicitly stated “Beli Neder”]. One is thus to initially state “Beli Neder” upon taking a new Shiur or learning schedule upon himself.[42]

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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”

[13] See Piskeiy Teshuvos 156:1

[14] Hilchos Talmud Torah 3:10

[15] Biur Halacha 156 Sofah Beteila

[16] See 246:21; Levush Yoreh Deah 246

[17] Rishon Letziyon Yoreh Deah 246;

[18] See Biur Halacha 156 Sofah Beteila; Piskeiy Teshuvos 156:26

[19] Admur 156:1; See Admur Hilchos Talmud Torah 3:2-3 in length; Kuntrus Achron 3:1; Michaber 156:1; Brachos 35b; Likkutei Sichos 25:305; Derech Mitzvosecha Mitzvas Tiglachas Metzora p. 213 “If it is not possible for an individual to sustain his family with affluence unless he works a lot, then it suffices for him to study Torah when chapter in the morning and one chapter in the evening as Rashbi himself stated.”; See Pela Yoeitz

[20] M”B 156:3

[21] Admur ibid; Admur Hilchos Talmud Torah 3:3; M”A 156:1; See next however that this is not an actual obligation, but a Midas Chassidus for one who “desires to fulfill this Mitzvah properly”

He is however not required to only work enough to supply basic needs, he can work as much as necessary to support his style of living. So is implied from the difference in wording between “Kdei Parnasaso” and Kdei Chayav”.

[22] See Admur Hilchos Talmud Torah 3:4 that even a Torah scholar may on occasion dedicate the entire day for making a living in order so he does not incur a loss and on such days he is to fulfill his obligation of Torah study through Kevius Itim by day and night. So was done by Rava in Brachos 35b

[23] Admur Hilchos Talmud Torah 3:2

[24] Admur Hilchos Talmud Torah 3:4; Shelah in Miseches Chulin 114b

[25] See Admur 156:1 who concludes that this applies “Lemi Shechashka Nafsho Batorah” hence implying that it is not an obligation upon everyone to work the bare minimum to make a living; See also Admur Hilchos Talmud Torah 3:3 who implies the same that it only applies to “one who desires to fulfill this Mitzvah properly”; See also Derech Mitzvosecha Mitzvas Tiglachas Metzora p. 213 “If it is not possible for an individual to sustain his family with affluence unless he works a lot, then it suffices for him to study Torah when chapter in the morning and one chapter in the evening as Rashbi himself stated.”

[26] See Derech Mitzvoseha ibid who writes that even a Torah scholar may suffice with 1 chapter by day and night, although this is limited to a Torah scholar who already fulfilled the Mitzvah of Yedias Hatorah as he states there earlier.

[27] Admur 155:1; Hilchos Talmud Torah 3:2-5; Michaber Y.D. 246:1; Tur 246; Rambam Talmud Torah 1:8; See Piskeiy Teshuvos 155:1

[28] See Admur 47:10

[29] See Biur Halacha 155 “Es Lilmod” that through setting a time to learn between Mincha and Maariv, he fulfills his set obligation.

[30] Yehoshua 1:8

[31] Admur 155:1; Michaber 155:1; Tur 155; Rabbienu Yona in Sefer Hayirah; Emak Habracha 2:42; Yeish Nochalin Inyan Tlamud Torah; Brachos 64a; Moed Katan 29a; Midrash Raba Shemos 2; Yerushalmi Shevi’is 4; Targum Yonason on Tehillim 84:8; See Likkutei Sichos 7:50; Toras Menachem 23:220; Igros Kodesh 10:102; See Piskeiy Teshuvos 155:1

[32] Tehillim 84:8

[33] Admur 155:1; Tur 155; Levush 155:2; Bava Kama 92b; Bava Metzia 107b; M”B 155:11; Kaf Hachaim 155:22

The reason: The reason for why eating breakfast is so important is because there are 83 illnesses, which is the numerical value of the word “מחלה”, which are dependent on the gallbladder, and all of these illnesses can be avoided by eating bread with salt and drinking a jug of water in the morning. [Admur ibid]

[34] Reishis Chochma Shaar Hakedusha chapter 15; Seder Hayom writes to learn Torah right away after Davening and only to eat in between if he is weak and plans to learn for many hours and cannot concentrate if he doesn’t eat; Zohar Kadosh Beshalach 62b; Piskeiy Teshuvos 155:1 and 8 footnote 3

[35] Kaf Hachaim 155:23

[36] See Admur 155:1-2; Hilchos Talmud Torah 3:4; See Piskeiy Teshuvos 155:1

[37] Admur 155:1; Michaber 155:1; Tur 155:1; M”B 156:4

[38] M”B 155:5; Yerushalmi Sotah 89b

[39] Admur 155:2; M”A 155:1; M”B 156:4; Rav Acha Bar Yaakov in Eiruvin 65b; Emek Habrcha 2:42; See Michaber 238:2; Yeish Nochlin Inyan Talmud Torah

Contradiction: This ruling seemingly contradicts the previous ruling brought in the previous sentence which states that one should never nullify his set time of Torah learning even to make a large profit. Indeed, the M”B ibid. when he records this ruling does not state that one may push off his set time of Torah learning in a pressing situation, but rather simply that if due to reasons beyond his control he couldn’t learn during the daytime, then he should make it up at night time. Practically, however, it seems the following is the explanation: To nullify the daytime Torah study for that entire day, and not even make it up at night, is never allowed even to make a lot of money, unless it is due to reasons completely beyond his control. However, to simply change the time and make it up at a later time or earlier time during the day is permitted in a pressing situation. Vetzaruch Iyun. See Piskeiy Teshuvos 155:5; See also Admur Hilchos Talmud Torah 3:4 that he he may shorten his learning session for Parnasa reasons

[40] Admur ibid; M”A ibid; M”B ibid; Emek Habracha ibid; See Avos 6:3; Piskeiy Teshuvos 155:5; See Admur Hilchos Talmud Torah 3:4 that in time of need for single making a living, he may shorten his learning session to learning one chapter at day and one chapter at night, and in a very present situation he may rely even simply reading the Shema by day and night

[41] Michaber Y.D. 213:2; 203:4; 204:6; Shach 204:5; M”B O.C. 238:5 in name of M”A; Nedarim 8a; Piskeiy Teshuvos 155:5

[42] M”B ibid