Research from the Web - Computers Taking Over? Health Workers and Practical Applications

For an amazing blog post, I worked to research this topic for you:

Im going to write an amazing article about life and that were supposed to "steal time" away from our busy schedules to learn Torah. This means that we are supposed to devote our lives to Torah, because even if we work less, we will not lose money. However to relate this to people who work in the medical field, there is the great question as to whether or not regardless of situation they need to work more. There is the obvious command that a Dr must work and support anyone he/she is able to support the sick because it is a matter of life and death most of the time. We learn this from Dr's answering calls at home and even during the night when they are asleep. So it goes for everyone who works in the health field that they are considered in a 24.7 fight to keep all their patients alive and well to the best of their abilities, and be devoted to this field in the best way they are possible. Hashem gives the medical field practictioners special powers to heal all those that they are in contact with. We hope and pray that everyone who works in these fields are able to find that "median or goldilocks balance", while their profession might ask of them for a bit more than any other field, because mostly in other fields outside of the healthcare field, it is all about money and not that much about how many hours are put in to make more money. So the question we'd want to ask the world and the internet is where does one draw the line between learning more (Torah) and working overtime not for more money, but for more output and support of their value as a person. We know that there are even Billionares in real estate that are barely able to sign their own name. So if its about money, more hours dont equal more results or income, but if its about giving a product or healing a person the Torah and the field beg the health practiocnar to do as many solid and healthy hours as possible, and eventually the market and technology will find its way to reach as many people as possible the world over, and even just in your own circle.

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Classical Perspectives on Torah Study and Work

Jewish tradition strongly emphasizes daily Torah study, regardless of one's life circumstances. The Talmud teaches that one will not be able to excuse neglecting Torah by claiming one was busy with other obligations (see Shabbat 31a). In Shabbat 31a, the heavenly question "קבעת עתים לתורה?" ("Did you establish set times for Torah study?") is understood by some sages as literally asking, "Did you steal time for Torah from your work?" Rabbi Pinchas Horowitz (Lahmei Torah) and Rabbi Nahman of Breslov explain this as a rebuke to even the busiest person: one must "steal time from his concerns" to learn Torah. This idea is echoed in later sources; for example, Rav Chaim Weg writes that any moment not needed for family, health, parnassah or necessary rest should be devoted to Torah study.

• Fixed Times, Even for Workers: "Every Jewish man is obligated to set aside time every day for Torah study" (OU: Torah Study for the Working Person). The Mishnah Berurah and other halachic works stress making Torah keva (the primary pursuit) and work arai (secondary). In practice this means a working person should schedule even modest daily learning (e.g. early morning or evening), and avoid delaying study until "when I have free time" – for "lest you never have [free time]" (Avot 2:4).

• Sages Who Worked and Learned: The great Talmudic rabbis famously combined full-time labor with intensive learning. For instance, Hillel chopped wood, Shammai was a building contractor, Rabbi Yehuda was a tailor, and Rabbi Oshaya a shoemaker – yet all "before and after work hours" they engaged in Torah. These examples teach that no occupation excuses neglecting Torah. As OU Torah notes, "the greatest sages…complemented their [rabbinic] positions with professional careers… We are taught that Torah study, combined with earning a living, ensures a person's moral well-being."

• Working Not for Wealth but Necessity: Judaism does not valorize working more for riches. The Chovot HaLevavot (Shaar HaBitachon) and other mussar works advise limiting work to basic needs, trusting God for provision. Rav Weg cites the Chovot HaLevavot: "one should spend only enough time working to cover his basic needs, and if Hashem wants to make him wealthy, He will grant him success even with that amount of work." In this vein, the Rambam notes that the generation of the Desert lived entirely by Torah (they ate manna), but the post-Temple era requires work "in order to survive," so one is not expected to devote all time to Torah.

• "Never Waste Time": Halachic works warn against idle chatter or unnecessary diversion. The OU notes that one should "never…waste time" and use free moments for Torah. Practical advice often given is to integrate learning into a busy day: e.g. reading Mishnah during lunch or a short verse before sleep.

In sum, classical sources set a high bar: each Jew must arrange his schedule so Torah study is constant. Even the busiest worker must steal a few minutes daily for learning and treat study as his life's "primary concern," with work only as needed to sustain that life.

Saving Lives: Halachic Priority of Pikuach Nefesh

Jewish law gives saving human life (רפואת הנפש) the utmost priority, overriding most other commandments. The Talmud (Yoma 85b) teaches that Shabbat and other prohibitions are set aside to save even one life. Explicitly, treating an emergency patient permits all Shabbat violations if needed. As OU sources explain, once a life is at stake, "we do not think of how to minimize Shabbat violations" – the concern is only that such a situation not be avoidable by prior planning.

• No Distinction by Patient: Contemporary poskim reject any distinction between Jew and non-Jew when lives are at stake. Rav Moshe Feinstein flatly rules to save "all lives on Shabbat, Jewish or not, without a second thought." The prevailing view is that our modern environment (with global scrutiny) makes it imperative to rescue any person; refusal could cause dangerous backlash. See Rav Feinstein in Igros Moshe OC 4:79, summarized in YUTorah.

• Rabbinic Counsel on Doctors: Rav Moshe Feinstein advised religious doctors to arrange shifts to avoid Shabbat (e.g., swap with non-Jews), but emphasized: if on call, the doctor must do everything needed to save a life – even full Shabbat violation. See detailed halachot on Medical Ethics and Shabbat.

• Fear of Transgressing vs. Saving Life: Rambam cautioned to plan ahead to avoid transgressions but once an emergency arises, halacha is unequivocal: save life first, ask halachic questions later. See Shulchan Aruch, Orach Chaim 328.

• Risk to the Doctor: Halacha generally does not require risking one's own life to save another (see Rav Eliezer Melamed), but a doctor is considered to have accepted some degree of risk as part of the profession.

Contemporary Rabbinic Guidance

Modern poskim advise religious healthcare professionals to strive for Torah study when possible, but pikuach nefesh always takes precedence.

• Scheduling and Shifts: Rav Moshe Feinstein (Igros Moshe) and Rav Shlomo Zalman Auerbach advised avoiding Shabbat shifts when possible, but fully permitting work when life is at stake. See more in Halachic Perspectives on the Role of Religious Doctors.

• Continuous Learning: Rav Asher Weiss and Rav Chaim Shmulevitz emphasized squeezing in Torah – even if it's a single verse or line of Gemara. Hospital programs such as Torah learning for physicians offer support.

• Avoiding Burnout: Shabbat observance can help prevent burnout, as discussed in articles on Jewish Medical Ethics and personal stories like that of Dr. Shira Perel.

Examples from Religious Healthcare Professionals

• Dr. Shira Perel, an Orthodox heart surgeon, was profiled by Jew in the City. Despite working on Shabbat, she maintains full observance, saying: "Judaism is non-negotiable." Her community helps with hospitality and emotional support.

• Maimonides (Rambam) famously balanced his role as royal physician with monumental Torah scholarship. You can read about his life in MyJewishLearning.

• Dr. Yitzchak Peretz and others in Israel serve as models of learning while practicing high-level medicine. Many of them attend regular Gemara sessions in Jerusalem hospitals.

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