by
Rabbi Eliezer MelamedThe Value of Work
Many questions arose in response to my previous column, in which I explained the value of work and wrote that according to the Torah it is proper for a person to work and set fixed times for Torah study, rather than to learn all day as a kollel student and receive a living stipend. I explained that there is inherent value in a person working. In this column I will address some of those questions, and with God’s help, more in the next column.
Q: Is work not a curse imposed upon man as a result of Adam’s sin - so why did you write that it has value?
A: Before Adam’s sin, man was destined to be a worker and partner in the settlement of the world, as it is written: “And the Lord God took the man and placed him in the Garden of Eden to work it and to guard it" (Genesis 2:15). Our Sages added that man was not given permission to eat from the fruits of the Garden of Eden “until he had done labor" (Avot de-Rabbi Natan 11). And this too is part of God’s kindness toward man - that God created the world incomplete, in order to give man a place to be His partner in building and repairing it.
After Adam’s sin, ordinary work was no longer sufficient. Man now needed to toil with great hardship to atone for his sin, as was decreed: “By the sweat of your brow you shall eat bread" (Genesis 3:19). But even this labor is for man’s benefit - through his hard work to obtain bread, man atones for his sins and develops both himself and the world.
The Halakhic Ruling on the Debate Over Work
We further learn the value of work from the ruling of our Sages that even a wealthy woman who has servants and has no need to do household work should nevertheless work, because “idleness leads to boredom" - that is, to deterioration and distraction of the mind (Ketubot 59b). Admittedly, if she occupies herself with games such as chess or keeping pets, she will not be subject to boredom - yet there remains the concern that idleness will lead her to sin, as Rabban Shimon ben Gamliel said: “for idleness leads to licentiousness" (Ketubot 61b).
Therefore, if there is a dispute between husband and wife - the wife wishing to be exempt from all work while the husband wants her to work in some household or income-producing capacity - the wife is obligated to work. Conversely, if the husband wishes his wife to be exempt from all work while she wishes to work, the husband is forbidden to prevent her from doing so (Shulchan Aruch, Even HaEzer 80:2-3).
Those Who Are Idle Are Disqualified from Giving Testimony
Our Sages further stated (Sanhedrin 24b) that those who pass their time in idleness - such as dice players - are disqualified from giving testimony, “because they do not engage in the settlement of the world" (Shulchan Aruch, Choshen Mishpat 34:16). The Rambam likewise wrote: “One who occupies himself neither with Scripture, nor with Mishnah, nor with a way of the land (i.e., work) - is presumed to be a wicked person and is rabbinically disqualified from testifying, for anyone who has sunk to such a level is presumed to transgress most transgressions that come his way" (Laws of Testimony 11:1).