One of my goals in this series – and indeed one of the goals that inspires many who end up on the path of meqoriyuth – is to demonstrate that an honest and simple return to the sources (particularly to those unaffected by the Zohar) will ultimately solve many of the social and religious ills that have cropped up during the current exile. Poverty, entitlement, sectarianism, ethnocentrism, sexual abuse, etc. – could all be either avoided or overturned through a return to the sources and a submission to the unique authority of Hazal, as opposed to the widespread hashqafah that (other than the effects of a supposed “yeridas ha-doros” common to all Jews) the rabbis of our time are essentially an extension and continuation of Hazal.
One such problem is that of the mass reliance on public charity and state-sponsored welfare that has become almost standard among Haredi Jewry. The system of kollels, yeshivoth, and other institutions today within [mainly] Haredi/ultra-orthodox circles utilize certain latter-day “heterim” that supposedly allow one to make his living from the full-time study of Torah. This phenomenon has spread to all parts of the Jewish world including the US, Canada, Europe, and Israel. And the non-Jewish world has sat up and taken notice, [understandably] negative comments having made their way into the news media.
There is a (seemingly) little-known halakhah in the Mishneh Torah which leaves absolutely nothing to the imagination of whether or not it is desirable or permitted to make living from learning Torah.
The Rambam writes the following in Hilkhoth Talmudh Torah 3,10:
“Everyone who determines in his heart that he will be occupied with learning Torah and will not engage in labor, and therefore sustain himself from public charity – behold, such a one profanes the Divine Name, denigrates the Torah, extinguishes the lamp of the Jewish religion, brings evil upon himself, and removes his life from `olam haba because it is forbidden to benefit from the words of the Torah in this world. The Sages said, “Everyone who derives [monetary] benefit from the words of the Torah removes his life from the world [to come].” They further commanded and said, “Don’t make them [the words of the Torah] into a crown to make yourself great with them, nor a spade with which to till the ground.” They further commanded and said, “Love engaging in labor and hate the service of being a public rav. And all study of Torah that is not accompanied by engaging in labor, in the end it is worthless and the one who engages in such [exclusive Torah study] will in the end become one who steals from his fellow creatures.”
Now, to be sure, nearly everyone needs financial help (i.e. hesedh and ssedaqah) at certain times throughout their life, and to varying degrees – and this is why the Torah commands us to be open-handed toward our brothers and to care for the poorer segments in Jewish society (e.g. orphans, widows, and converts). To do so is certainly a misswah. However, the Rambam writes in the next halakhah (3,11) that:
“It is a great virtue for one to be sustained through the work of his own hands, and to do so was a character trait of the ancient devoted ones (the “hasidhim rishonim“, a group often mentioned in the Mishnah for their particular piety and devotion to God). And in doing so, one will merit all of the honor and goodness that is available in this world and in `olam haba. As it says, “When you eat from the labor of your hands, you will be contented and it will be good for you” (Tillim 128:2) – “contented” in this world, “good for you” stored for`olam haba which is entirely good.”
Hilkhoth `Eduth 10,14 further explains that making a living from playing dice – or apparently from any other form of non-labor – is called “avaq gezel” (a phrase meaning, “not technically theft, but it might as well be”). In addition, it invalidates someone as being a reliable witness in a beth din.
And see also Hilkhoth `Aniyyim 10,18 which says:
“A person should always push himself and exist in painful difficulty rather than cast himself on the mercy of the community. Thus the Sages commanded and said, “Make yourShabbath like a weekday and do not demand your needs from your fellow creatures. Even if a poor person is a greatly honored hakham, he should sustain himself through a trade, even if it is a miserable one, and not demand his needs from his fellow creatures. It is better for a person to spread out the tanned skins of neveloth in the shuqrather than saying to the people, ‘I am a hakham, I am a great person, I am a kohen, so support me.” And in this matter the Sages commanded us to do thus. Even the greatest of the hakhamim were woodchoppers, carriers of building materials, water drawers for use in vegetable gardens, smelters of iron and producers of charcoal, and they did not ask for charity from the community, nor would they accept gifts from the community even while serving the community.”
There can be no doubt that there is certainly a halakhic imperative for a person to make a living to support himself.
So, what would a return to the sources mean practically? It would mean a public teshuvahby those leaders that currently support the welfare-based system of “learners.” I personally think that such a prospect is unlikely to happen, as this way of thinking is ingrained so deeply within the minds of many. However, on a grass-roots level, it would mean that people begin to encourage religious Jewish youth to learn Torah well inyeshivah, but then prepare for marriage and family by acquiring a trade of some sort. Whether it is being a plumber, electrician, or carpenter, or whether it means attending college and getting a degree in higher education, Jewish youth should be encouraged to do well in their chosen profession(s) – all the while being told that it is a great misswah that has no shame attached to it. Shame should rather be attached to willingly living off of welfare.
I have personally heard of yeshivoth being advertised that teach trades, but they are largely seen as options for those young men who are in danger of “going off.” Many young men from these groundbreaking institutions end up apprenticing within the trades or starting their own businesses. If we want true change, then places like these need to be seen as le-khatehilah and not bedi`avadh.
The effects of such changes over time would arguably be transforming, eventually bringing about an almost complete metamorphosis in the Torah world. Depression and alienation due to a culture of elite “learners” would be all but undone, an emphasis onmiddoth and respect for the Torah would return, financial crises would be ameliorated, marriages would be strengthened and broken marriages could be healed, and a generalsimhath ha-hayyim would return. As it says in Qoheleth 2:24-26
“There is nothing better for a man than to eat and drink and cause his soul to have goodness from his labor. This, too, I have seen, that it is from the hand of God. For who will eat and who will enjoy, if not I? For to a man that is good before Him, [God] has given wisdom and understanding and joy, but to the sinner He has given the task of gathering and collecting in order to give it to the one who is good before God. This is also vanity and striving after the wind.”
May HaShem help us to return to the simple truths of Jewish faith, once safeguarded to His people by Hazal.
Love and Blessings,
Shabbath Shalom,
YB
From Forthodoxy, here.