Q&A: Tithing Money for Torah Scholars
Tithing Money for Torah Scholars
Question
Hello Rabbi,
In your last lecture I heard you speak about donating one’s monetary tithe to Torah scholars. But in one of the responsa on the site you wrote this: “Some have the practice of permitting donating it also to Torah study, but in my humble opinion this is a questionable leniency (unless, of course, we are talking about poor Torah scholars).”
So I wanted to ask again, just to remove any doubt: is it permitted to set aside one’s monetary tithe to support Torah scholars, or does that not count as fulfilling the obligation of the tithe?
Best regards,
Answer
The whole institution of monetary tithing is itself unclear as to whether it is an obligation or a custom (the halakhic decisors dispute this). If we are dealing with poor scholars, then of course it is possible. If they are not poor, then in my opinion it is preferable not to. Especially if you have not checked whether it is really appropriate for them to remain in study and not go out to work—that is, whether they are actually suited for it, diligent, and growing in Torah. Excluding righteous people who remain in study because that is what one is supposed to do. Those, it is a commandment to send out of the nest, and in my estimation they are the vast majority).
What I think is most recommended is this: if you know someone who is talented and diligent, and in your estimation will grow and genuinely needs it, choose one such person and support him (that way you will enable him not to resort to improvised ways of making a living that hinder growth). In my opinion, this is the mission of our generation.
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Questioner:
If, say, I know someone talented and in need, how poor does he need to be for the separation to count as a legitimate tithe? Are there any rules of thumb for this?
In addition, in terms of priority among commandments, wouldn’t it be preferable to use the tithe for the livelihood of poor people who are less able to care for themselves (illnesses, disabilities, debts, etc.), rather than for the poor kollel student who is in fact capable of supporting himself (at the cost of hurting his learning)? Or would you say that the added value in supporting Torah is greater than the value in rescuing the poor?
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Rabbi:
My perspective is that supporting him is a contribution for generations, not only for him personally (especially someone who will make a unique contribution through his novel ideas and his own mode of learning).
In my opinion, in the case of a poor Torah scholar the threshold is simple: without your support he will not be able to continue learning. It seems to me that in the case of an ordinary poor person, the threshold appears in the Shulchan Arukh and also in my lectures there. But I do not have it at hand right now.