Is there a mitzvah to learn Torah to get a salary?(Or, on the other hand is there a mitzvah to learn Torah not for money, and in fact to receive no money from doing so?)

Is there a mitzvah to learn Torah to get a salary?
How would you go about thinking about this question logically?
At first sight it seems like the same question as "Is there a mitzvah to put on tefilin purely for the sake of money?" This seems simple. You simply divide the action from the intention. The intension is bad. You are not supposed to use the Holy Torah for money. But the action looks good.
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But as we think deeper into this we can see that learning Torah is different. It is like the types of work on Sabbath that the intension is linked to the act. For example once who erases not in order to write has not done any work at all. It is not even a work done for a different intension. It simply is not work.
For it to be work it has to have the "on condition to write."
Same with Torah Learning The Rambam says one who learns on condition to receive money has no mitzvah and loses his portion in the next world. That means the act itself has lost the category of a mitzvah and entered into the category of a sin of the most grievous type.

To see the opinion of Maimonides on this subject look into Pirkei Avot Chapter 4  and in the laws of Talmud Torah. He could not have been clearer.

Sometimes parents hear things like this: "Nobody can tell me what to believe ...".It seems that this might be a claim: "No one has the moral right to tell me what to believe."

Sometimes parents hear things like this:  "Nobody can tell me what to do or believe ..."
What exactly is this a defense against? It seems that it might be claiming one of the following:
1. No one can force me to believe something I don't want to believe.
2. No one has the moral right to tell me what to believe.
3. No one has the intellectual right to tell me what to believe.

1. Well, no one can force you to believe something -- true enough. But what exactly does this mean? Perhaps it says something like this: No matter how strongly someone else believes that I'm wrong, that will not cause me to believe otherwise.
 I can imagine cases in which this strength of will might be noble, even heroic. Saints and martyrs come to mind. But small children also come to mind, and inexperienced adolescents, and stubborn husbands. In other words, this trait might be a virtue, but it might be a vice, too. And so by itself, it does not recommend itself as a strategy.

2. On the face of it, it is not obvious that NO ONE has the moral right to tell me what to do. I can imagine a young cashier with sticky fingers, and his boss or colleague or parent reprimanding him. I can imagine a Colonel in the army lecturing a cocky new Lieutenant on the issue of courage. The Colonel has been there, done that, seen more, and faced more, and would seem to have the moral right to tell the Lieutenant what to think and how to act. I can imagine a seasoned teacher lecturing a younger teacher on the virtues of being patient with students, or on being overly easy in grading. And so, it seems that this claim needs to be justified.

3. This is the weakest position, and can't withstand even the slightest scrutiny. All you have to do is to imagine the relationship between someone who is bright and inexperienced in something, and someone who is bright and experienced in that same thing. The latter does have the intellectual right to tell the other what to believe -- at least in some situations. Indeed, it is one of the most maddening things to have someone who makes unjustified and false claims about something about which you know well. Yes ... you DO have an intellectual right to correct him.

So, it seems that the claim that "nobody can tell me what to believe" is simply not true, or at least if it is true, it has to be justified and defended. It is certainly not obviously true.

(This doesn't even touch upon the issue of social implication. Once my beliefs and actions effect other people, they no longer belong to just me -- they are public. They automatically open themselves up to public scrutiny, and I do not have the same proprietary rights to them that I had when they effected only me.)

All humans need to make decisions concerning the right thing to do. Most humans want to do what is good. It is good to do the right thing. Often knowing what is the right thing to do, knowing what is right, and knowing what is good is not all that easy. Answers to the questions, "What is the right thing to do?" and "What is the good ?" aren't obvious to many or universally agreed upon. Yet, humans need answers to these questions. Situations requiring moral deliberation and ethical principles.

1. "Well, it's true for me ...."
Many students have a difficult time seeing a distinction between the following two statements:

a. It's true.
b. It's true for me.

But there IS a difference, and it is important to see the difference, and most people see the difference when it comes to things like mathematics, science, accounting, engineering, law, etc.

Here's the question: What does "for me" add to "It's true"? What I mean is, why would anyone say "It's true for me"? Let's say, for example, your favorite physics teacher asks you to tell her what the rate of fall is for a body located approximately at the surface of the Earth. Let's say that you are a student of physics and know with more certainty than that Bush is president, that bodies fall at 9.4 meters per second per second. If you write on your exam that bodies fall at 9.4 mXsec2, your instructor would put an annoying red "X" next to your answer.

"But wait a darn minute, there, ma'am: it's true for me that bodies fall at 9.4 mXsec2!"





Examples of situations requiring moral deliberation and ethical principles.
Question 1: A friend of yours wants you to join his club and sponsors you for membership. Being a member of this club will greatly enhance your career plans. However, once you are inducted, you realize that there is an unwritten rule that no baal teshuvas [newly religious] are allowed membership.

Question 2: You meet some friends at a shabat meal and find yourself seated beside a rather attractive person. During the course of the evening, you have an enjoyable conversation and you promise to call that person to set up a date. When the person gets up to leave, you suddenly realize that he/she is physically handicapped.
Do you still call for the date?
Question 3: You have just earned a degree in Chemistry. Your best job offer comes from a laboratory that does experiments in chemical warfare. You do not agree with this practice, but you also realize that if you turn down the job, they will hire someone else who might do the job 'too well'.
Do You take the Job?
Question 5: You have been friends with a couple for several years. Now they are involved in a messy divorce and child custody battle. One of them asks you to testify on his/her behalf.
Do you agree to testify?

Question 6: When checking your mailbox one day, you discover a letter addressed to you from a legal firm in Florida. Inside is a letter explaining that you have been identified as a herd owner in a cattle farm that is now in receivership in the state of Florida. The letter further informs you that now that all accounts with creditors have been settled, the remaining proceeds from the sale of the herd are to be distributed among the shareholders. Enclosed is a check, made out to you, for a substantial amount of money. You know that you are not the person for whom this check is intended, since you have never invested in cattle or anything else. Upon reading the letter further, you discover that the funds due any unidentified herdowner will revert to the state of Florida after the passage of 7 years. It has now been 6.5 years since the cattle were sold. This means if you send the check back the money will most likely go to the state.
Do you cash the check?

Question 7: A close friend of yours comes to you and reveals that she is pregnant. Her partner does not know yet, and she is extremely upset. "This is just not the time to have a baby" she says, "I'm thinking of having an abortion, but I'm not sure if it is the right thing to do." She assures you that she and her partner tried to prevent becoming pregnant, but that it obviously did not work.
What would you tell her to do ?

Question 8: You're a West Point cadet bound by a strict honor code. You witness another cadet, who is also a friend, cheating on a test.
Do you turn them in?

An example will help illustrate the function of these principles in an applied ethical discussion. In 1982, a couple from Bloomington, Indiana gave birth to a baby with severe mental and physical disabilities. Among other complications, the infant, known as Baby Doe, had its stomach disconnected from its throat and was thus unable to receive nourishment. Although this stomach deformity was correctable through surgery, the couple did not want to raise a severely disabled child and therefore chose to deny surgery, food, and water for the infant. Local courts supported the parents’ decision, and six days later Baby Doe died. Should corrective surgery have been performed for Baby Doe? Arguments in favor of corrective surgery derive from the infant’s right to life and the principle of paternalism which stipulates that we should pursue the best interests of others when they are incapable of doing so themselves. Arguments against corrective surgery derive from the personal and social disbenefit which would result from such surgery. If Baby Doe survived, its quality of life would have been poor and in any case it probably would have died at an early age. Also, from the parent’s perspective, Baby Doe’s survival would have been a significant emotional and financial burden. When examining both sides of the issue, the parents and the courts concluded that the arguments against surgery were stronger than the arguments for surgery. First, foregoing surgery appeared to be in the best interests of the infant, given the poor quality of life it would endure. Second, the status of Baby Doe’s right to life was not clear given the severity of the infant’s mental impairment. For, to possess moral rights, it takes more than merely having a human body: certain cognitive functions must also be present. The issue here involves what is often referred to as moral personhood, and is central to many applied ethical discussions.

Not all moral questions are dilemmas. Most are not. It is just that moral philosophy has tended to concentrate on moral dilemmas because there is an underlying assumption in Western countries about the basic principles of Judaic-Christian morality.

ETHICS: Relativism: Not only do relativists fail to offer a basis for criticizing those who are intolerant, but they cannot rationally criticize anyone who espouses what they might regard as a heinous principle. If, as seems to be the case, valid criticism supposes an objective or impartial standard, relativists cannot morally criticize anyone outside their own culture. Adolf Hitler's genocidal actions, so long as they are culturally accepted, are as morally legitimate as Mother Teresa's works of mercy. I

Shortly after  Clinton was first elected to the office of President of the United States there was an election of a school board in a Florida county. The majority of the school board were now members of the Christian Coalition, a conservative political action group. The school board voted that all public schools in the county would teach in all grades, as part of social studies, that the United States has a culture superior to that of many others . This was to be supported by the claims that the United States held the values of freedom and equality most high, was a democracy and provided for the welfare of many in need and a number of other claims.

Both President Clinton and his wife , Hillary Rodham Clinton, criticized the school board for their intolerance. They both proclaimed that the US does not have a superior culture but that all cultures are equally valued and are to be equally respected. These proclamations are affirmations of doctrines of the post modern movement and are part of the set of "politically correct" ideas currently popular.

Nine months after this event a young citizen of the United States was arrested in Singapore for acts of vandalism. Michael Fay confessed and was tried and found guilty and sentenced to a whipping. At that time many people in the USA were very upset with this situation. President Clinton wrote a letter to the president of Singapore and requested that the sentence be changed. President Clinton wrote that the act of whipping was barbaric.

The president of Singapore was offended by the letter and upheld the custom and laws of that land. How could President Clinton declare another countries practices or any countries practices as being barbaric if he believed that all cultures are equally praise worth? The President was being inconsistent. He also criticized the people of China and the government for their barbaric practices with regard to political and religious dissidents.


When he later ordered the bombing in Bosnia and one of the planes bombed the Chinese embassy, several nations, including the Chinese, called that act one of barbarism!

[http://www.qcc.cuny.edu/socialsciences/ppecorino/ethics_text/Chapter_3_Relativism/Relativism_Problems.htm]

The War on the Streets of Alexandria, Egypt Between Christians and Muslims

Remember everyone...this is what Democracy looks like! The Arab version of democracy basically means a political system that allows the murder of Christians by Muslims - that's the Arab Spring that Obama and the main stream media in America endorsed. Barack Hussein Obama subtly endorsed the extermination of Christians.

http://www.telegraph.co.uk

One person died and dozens were wounded during clashes between Muslims and Christians late Friday night outside a Coptic church in Egypt's second city, state newspaper Al-Ahram reported, in the latest violent sectarian row in the Muslim-majority country.

Reuters

2:26AM BST 18 May 2013

A quarrel between two young men, one Christian and one Muslim, morphed into a family feud that sparked clashes in a western district of Alexandria.

The two sides threw firebombs at each other before security forces intervened and cordoned off the area around the church.

Police arrested eight people after about two hours of fighting.

In addition to the political and economic turmoil Egypt has endured since Hosni Mubarak was overthrown in February 2011, tensions have risen between Muslims and Christians, especially since the election of Islamist President Mohamed Mursi in June.

Christians make up about 10 per cent of Egypt's 84 million people and have complained that the authorities have failed to protect them since Mubarak was ousted, giving radical Islamists a free hand.

Disturbing abuses of power

The revelations that the Justice Department had secretly seized journalists’ phone records and that the Internal Revenue Service had targeted conservative groups seeking tax-exempt status show that government’s heavy hand has not been lifted.


http://www.washingtonpost.com/opinions/colbert-king-disturbing-abuses-of-power/2013/05/17/915a7264-bea9-11e2-9b09-1638acc3942e_story.html

Paul Ryan: IRS Withheld Information From Congress.

I admit I gave up on the American republic a long time ago. While on paper it looks good but in practice it is not any difference than any totalitarian system. Now it is the tyranny of the socialists. It might take them some time to tear the USA down completely but they are certainly working hard at it.

Rav Chaim Soloveitchik essay on the subject of keeping Sabbath and work done not for its own sake.

I still have yet to study the Rav Chaim Soloveitchik essay on the subject of keeping Sabbath and work done not for its own sake. However, a few day ago I wrote my own answer on the issue of the contradiction in the Rambam/Maimonides.
 Yesterday [on Shavuot] I opened up the Reb Chaim (Chidushei HaRambam) without my learning partner and I noticed that the major issue he deals with is not the contradiction in the Rambam but the fact that the Talmud in Keritut does attribute the argument about stirring coals to the idea of it being a thing that is not intended.] So first of all even if my answer is correct it does not in any way relate to the major problem Reb Chaim is dealing with. and just off the top of my head without looking at it in depth it seems to me he is trying to say that it is as the Gemara itself says a thing not intended and he understands that the argument there depends on the Aruch [a rishon/first authority quoted by Tosphot]-- that a thing not intended but a pesik reisha (the work must happen in spite of the fact that he does not do it directly) is forbidden to Rabbi Yehuda because the pesik reisha bring the intention to the thing and to Rabbi Shimon it does not.

 If in fact this is what Reb Chaim means, then everything is fine. And as for the contradiction in the Rambam I am not sure of how he explains it. But my idea I think is true. If you just look at the Mishna, you will see that it seems to be saying that capturing any reptiles besides the main eight, if done not for the sake of keeping them is not a work on Shabat at all. Not that it is a work done not for its own sake.
 And I did not mention it, but as for chabura [wound] for the other thing the Rambam allows though it looks like a work not for its own sake --to answer that I plead the Talmud in Sanhedrin about mekalkel damaging which to Rabbi Yehuda is patur/ not liable and there a puncture in a wound is considered damaging--so no question on the Rambam even starts there.