יָפֶה תַלְמוּד תּוֹרָה עִם דֶּרֶךְ אֶרֶץ Avos 2:2

Rabban Gamaliel the son of Rabbi Judah Hanasi said: excellent is the study of the Torah when combined with a worldly occupation, for toil in them both keeps sin out of one’s mind; But [study of the] Torah which is not combined with a worldly occupation, in the end comes to be neglected and becomes the cause of sin. And all who labor with the community, should labor with them for the sake of Heaven, for the merit of their forefathers sustains them (the community), and their (the forefather’s) righteousness endures for ever; And as for you, [God in such case says] I credit you with a rich reward, as if you [yourselves] had [actually] accomplished [it all].

"For the exertion [expended] in both of them causes sin to be forgotten": As Torah [study] dulls the strength of a man and work pulls apart and breaks the body, and as a result of this the evil impulse is rendered idle for him.

"And all [study of the] Torah in the absence of a worldly occupation": And if one might ask, let him work in Torah [study] and its exertion will cause sin to be forgotten, therefore it is required to say, "all [study of the] Torah in the absence of a worldly occupation comes to nothing in the end." As it is impossible for him without food, and [so] he will rob the creatures and forget his study.

Anyone who comes to the conclusion that he should involve himself in Torah study without doing work and derive his livelihood from charity, desecrates [God's] name, dishonors the Torah, extinguishes the light of faith, brings evil upon himself, and forfeits the life of the world to come, for it is forbidden to derive benefit from the words of Torah in this world.Our Sages declared: "Whoever benefits from the words of Torah forfeits his life in the world." Also, they commanded and declared: "Do not make them a crown to magnify oneself, nor an axe to chop with." Also, they commanded and declared: "Love work and despise Rabbinic positions." All Torah that is not accompanied by work will eventually be negated and lead to sin. Ultimately, such a person will steal from others.

Not only the tribe of Levi, but any one of the inhabitants of the world whose spirit generously motivates him and he understands with his wisdom to set himself aside and stand before God to serve Him and minister to Him and to know God, proceeding justly as God made him, removing from his neck the yoke of the many reckonings which people seek, he is sanctified as holy of holies. God will be His portion and heritage forever and will provide what is sufficient for him in this world like He provides for the priests and the Levites. And thus David declared [Psalms 16:5]: "God is the lot of my portion; You are my cup, You support my lot."Blessed be the Merciful One who provides assistance.

And there it is stated that many did per Rabbee Yishmael’s directions and they succeeded, and many did per Rabbee Shim’on Bar Yo-khai’s words and they did not succeed. It says specifically “many” because definitely, for most of the masses it’s nearly impossible that they could dedicate all of their time only to involvement with Torah, to not turn away from it even a brief time for the sake of earning a living sustenance. And about this the sages stated in Avot: “that all Torah that is not accompanied by labor...”. But an individual, if it’s possible for him to only be involved his entire lifetime with his Torah and his service to the One (blessed be His name), the obligation is definitely upon him to not separate even a brief time from Torah and service to earn a living (heaven forefend), in accordance with Rabbee Shim’on Bar Yo-khai’s opinion [*].

The Sages taught: What is the meaning of that which the verse states: “And you shall gather your grain”? Because it is stated: “This Torah shall not depart from your mouths, and you shall contemplate in it day and night” (Joshua 1:8), I might have thought that these matters are to be understood as they are written; one is to literally spend his days immersed exclusively in Torah study. Therefore, the verse states: “And you shall gather your grain, your wine and your oil,” assume in their regard, the way of the world; set aside time not only for Torah, but also for work. This is the statement of Rabbi Yishmael.Rabbi Shimon ben Yoḥai says: Is it possible that a person plows in the plowing season and sows in the sowing season and harvests in the harvest season and threshes in the threshing season and winnows in the windy season, as grain is separated from the chaff by means of the wind, and is constantly busy; what will become of Torah? Rather, one must dedicate himself exclusively to Torah at the expense of other endeavors; as when Israel performs God’s will, their work is performed by others, as it is stated: “And strangers will stand and feed your flocks, and foreigners will be your plowmen and your vinedressers” (Isaiah 61:5). When Israel does not perform God’s will, their work is performed by them themselves, as it is stated: “And you shall gather your grain.” Moreover, if Israel fails to perform God’s will, others’ work will be performed by them, as it is stated: “You shall serve your enemy whom God shall send against you, in hunger, in thirst, in nakedness and in want of all things” (Deuteronomy 28:48). Summing up this dispute, Abaye said: Although there is room for both opinions, many have acted in accordance with the opinion of Rabbi Yishmael, and combined working for a living and learning Torah, and although they engaged in activities other than the study of Torah, were successful in their Torah study. Many have acted in accordance with the opinion of Rabbi Shimon ben Yoḥai and were not successful in their Torah study. They were ultimately forced to abandon their Torah study altogether. Similarly, Rava said to the Sages who would attend his study hall: I implore you; during the months of Nisan and Tishrei, the crucial agricultural periods, do not appear before me. Engage in your agricultural work then so that you will not be preoccupied with your sustenance all year.

Rabbi Yehudah says, "An unmarried man should not herd animals, and two unmarried men should not sleep in the same garment." And the Sages permit it. Whoever's business is with women should not be alone with women. And one should not teach his son a profession [that would cause him to be] among women. Rabbi Meir says, "A person should always teach his son a clean and easy profession, and he should pray to the One to whom wealth and possessions belong, as there is no profession which does not have in it poverty and wealth. For poverty is not due to one's profession, and wealth is not due to one's profession, rather, it is all according to one's merit." Rabbi Shimon ben Elazar says, "Have you seen in all your days a beast or fowl that has a profession? [Yet] they sustain themselves without trouble. And weren't they created solely to serve me, and I was created to serve my Master. Isn't it logical, then, that I should be able to sustain myself without trouble? However, I my actions were bad, and I deprived myself of my sustenance." Abba Garin, a man of Tzaydin says in the name of Abba Guria, "A person should not teach his son [to be] a donkey-driver, a camel-driver, a barber, a sailor, a shepherd, or a shopkeeper, for their professions are the professions of thieves." Rabbi Yehudah says in his name, "Most donkey-drivers are wicked, and most camel-drivers are honorable. Most sailors are pious. The best physicians [are destined] for hell, and the most honorable among the butchers is the partner of Amalek." Rabbi Nehorai says, "I leave [aside] all professions in the world and I do not teach my son anything other than Torah, for a person enjoys its reward in this world and the principle remains into the world to come." And this is not the case for the rest of the professions. When a person encounters sickness, or old age, or suffering and is not able to engage in his profession, he will surely die of hunger. But the Torah is not like this; rather, it protects him from all evil in his youth and grants him an end and hope in his old age. Regarding his youth, what does it say? "Those who wait for the Lord will have their strength renewed" (Isaiah 40:31). Regarding his old age what does it say? "They shall still bear fruit in old age" (Psalms 92:15). And so it says with regard to Abraham, our father, peace be upon him, "And Abraham was old...and the Lord blessed Abraham with everything" (Genesis 24:1). We find that Abraham our father performed the entire Torah [even] before it was given, as it says "Because Abraham listened to My voice, and he observed My statutes, commandments, laws, and teachings" (Genesis 26:5).

It was taught in a baraita: Rabbi Meir was not his name; rather, Rabbi Nehorai was his name. And why was he called by the name Rabbi Meir? It was because he illuminates [meir] the eyes of the Sages in matters of the halakha. And Rabbi Nehorai was not the name of the tanna known by that name; rather, Rabbi Neḥemya was his name, and some say: Rabbi Elazar ben Arakh was his name. And why was he called by the name Rabbi Nehorai? It is because he enlightens [manhir] the eyes of the Sages in matters of the halakha.