Shemaya said, “One is obligated to love work and to engage in work.”
Rabbi Eliezer said, “Work is great, for just as the Jews were commanded regarding Shabbos, so were they commanded regarding work, as it says ‘Six days you shall work and do all of your work.’ “
Rebbe said, “Work is great, for people speak negatively about all those who don’t work. From where does he eat? From where does he drink?”
Rebbe further said, “Work is great, for those who are engaged in work always have some money on hand.”
Rabbi Yosi said, “Work is great, for anyone who is not engaged in work is responsible for his own death. How so? Through idleness he will run out of money for food and may come to misappropriate money belonging to hekdesh.”
Rabbi Eliezer said, “Work is great, for one who benefits the value of even one peruta from hekdesh is a transgressor, yet laborers in the Bais Hamikdash receive their wages from hekdesh.”
Rabbi Elazar ben Azarya said, “Work is great, for every tradesman takes pride in his trade. He goes out with his uniform or instrument and takes pride in his trade. Even Hashem called attention to His own work”
They further said, “Work is great, for even if one has a dilapidated courtyard or garden, he should go and involve himself with them so that he should be involved in work.”
These sources sing the praises of working, as a source of livelihood, as a source of personal gratification, as a protection from sin brought about by self-imposed poverty, and, without question, as a mandate from Hashem. And they are referring to skilled labor or physical labor, not Torah study. Torah study is a companion to work, not a substitute.
The Pnei Yehoshua notes an apparent contradiction between a comment of Rashi in Bava Kama 100A and another in Bava Metzia 30B. In one place Rashi interprets “the house of one’s life” as the study of Torah, whereas in the other place he interprets it as learning a trade through which to support oneself.
The Pnei Yehoshua explains that these are two sides of the same coin. Moshe was informing the Jews that with their study of Torah they should not neglect to acquire a trade. This is in line with the teaching in Pirkei Avos (2:2) that Torah that is not accompanied by “the way of the land” (meaning working) is destined to fail. Acquiring a trade is the primary “life” of Torah study.
The Medrash Rabba comments on Koheles 9:9 that the pious of Jerusalem earned that distinction by working in the winter and learning Torah in the summer. (This is quoted by the Ran in Brachos 9B.) Others have it that they divided their days into thirds, one part each for prayer, Torah study, and working.
In the Rambam’s hierarchy of charity, the highest level is making the poor person self-reliant so that he no longer needs charity. Suggestions include offering him a job, teaching him a trade, or giving him a free loan to further a business enterprise.
My father once offered a job to a young man who was shnorring money during morning prayers. (He was one of those professional, enterprising shnorrers who come from out of town in vans full of shnorrers to collect in various shuls. I sometimes wonder how one gets one of these limited spots in what is surely a competitive new industry.) The young man scoffed at my father’s offer, claiming he makes more money collecting – this from someone with no education and no discernable skills.
I n our day, subsisting indefinitely on charity is not a last option that is painfully resorted to, but a business decision – if not a dream for those fortunate enough to merit it. What would the Rambam say?
