The article argues that fathers are obligated to teach their sons a profession, even if the son plans to devote his life to Torah study. It says this is a Torah-level duty, cited from the Mishnah in Kiddushin, because without vocational skills a child may later be pushed into dishonesty or dependence. The writer also notes that on Shabbat it is permitted to make arrangements about hiring a teacher for a child’s livelihood-related studies, such as math or English, because the arrangement serves a mitzvah.
The article addresses Rabbi Nehorai’s statement that he would teach his son only Torah. One explanation offered is that Rabbi Nehorai assumed his son could earn a living through teaching, which is itself a respected profession. Another view is that Rabbi Nehorai disagreed with the sages, but his opinion is not accepted as law. In any case, the author says parents still cannot rely on miracles to provide for a son who studies full time.
The writer strongly rejects the claim that hard work is wasted because all income comes solely from God. Citing Deuteronomy, the Sages, and the example of Isaac, the article says blessing comes through a person’s labor, not idleness. Isaac’s industrious work in wells, flocks, and farming led to jealousy from the Philistines and then to God’s promise to bless and multiply him; the sages describe him increasing his farming efforts because blessing rests on the work of one’s hands.
The piece allows that there are exceptional cases. Some people work hard yet remain poor, perhaps because of hidden flaws, their personal spiritual correction, or because the blessing will come through their children. Others become wealthy with little effort, but that kind of wealth may later prove harmful, as in the case of Korah.
Asked whether one should prefer full-time study over work in an immodest environment, the author replies that avoiding idleness is more important. Unemployment, he says, can lead to Torah prohibitions and desecration of God’s name, while workplace modesty issues are usually rabbinic in nature. Still, if two jobs are available, the more modest one should be chosen when possible. The article concludes that neglecting work is dangerous because Torah without labor can lead to sin, flattery, theft, and moral corruption.
It also explains why one who benefits from the work of his hands is considered greater than a purely pious person supported by others. According to some authorities, true “World to Come” refers to the era after resurrection, so earning one’s keep helps a person attain a fuller spiritual and bodily perfection. According to Maimonides, World to Come is the world of souls, and a person supported by others resembles someone learning for ulterior motives rather than wholly for Heaven.
