Beyond "Do Not Oppress a Hired Worker" A Labor Day Beit Midrash

Turn to your new Chevruta partner and introduce yourself. Discuss the following questions and then we'll come back together:

  • What kinds of work did your family do when they first came to the United States (or whatever country you now live in)? Do you know how they got into that line of work?
  • How do you think that has influenced your family's attitude towards work?*
  • Think about all facets of your life--are you responsible for paying anyone's wages? At what points are you an employer--and at what points are you an employee?

*questions on work and family history sourced from the excellent JUFJ sourcesheet on workers in Jewish text.

CASE STUDY 1: Slavery in Mitzrayim

(ה) וַיְהִי כָּל נֶפֶשׁ יֹצְאֵי יֶרֶךְ יַעֲקֹב שִׁבְעִים נָפֶשׁ וְיוֹסֵף הָיָה בְמִצְרָיִם. (ו) וַיָּמָת יוֹסֵף וְכָל אֶחָיו וְכֹל הַדּוֹר הַהוּא. (ז) וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ אֹתָם. (ח) וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרָיִם אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף. (ט) וַיֹּאמֶר אֶל עַמּוֹ הִנֵּה עַם בְּנֵי יִשְׂרָאֵל רַב וְעָצוּם מִמֶּנּוּ. (י) הָבָה נִתְחַכְּמָה לוֹ פֶּן יִרְבֶּה וְהָיָה כִּי תִקְרֶאנָה מִלְחָמָה וְנוֹסַף גַּם הוּא עַל שֹׂנְאֵינוּ וְנִלְחַם בָּנוּ וְעָלָה מִן הָאָרֶץ. (יא) וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה אֶת פִּתֹם וְאֶת רַעַמְסֵס. (יב) וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרֹץ וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל. (יג) וַיַּעֲבִדוּ מִצְרַיִם אֶת בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ.

(5) And all the souls that came out of the loins of Jacob were seventy souls; and Joseph was in Egypt already. (6) And Joseph died, and all his brethren, and all that generation. (7) And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them. (8) Now there arose a new king over Egypt, who knew not Joseph. (9) And he said unto his people: ‘Behold, the people of the children of Israel are too many and too mighty for us; (10) come, let us deal wisely with them, lest they multiply, and it come to pass, that, when there befalleth us any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land.’ (11) Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh store-cities, Pithom and Raamses. (12) But the more they afflicted them, the more they multiplied and the more they spread abroad. And they were adread because of the children of Israel. (13) And the Egyptians made the children of Israel to serve p'farech (with rigour).

Discuss:

  • Some commentaries say that "b'farech" means that the slave were made to do unnecessary work. What could it mean to create unnecessary work?
  • Is this type of work ever appropriate? When?

CASE STUDY 2: Jacob working for Laban

(טז) וּלְלָבָ֖ן שְׁתֵּ֣י בָנ֑וֹת שֵׁ֤ם הַגְּדֹלָה֙ לֵאָ֔ה וְשֵׁ֥ם הַקְּטַנָּ֖ה רָחֵֽל׃ (יז) וְעֵינֵ֥י לֵאָ֖ה רַכּ֑וֹת וְרָחֵל֙ הָֽיְתָ֔ה יְפַת־תֹּ֖אַר וִיפַ֥ת מַרְאֶֽה׃ (יח) וַיֶּאֱהַ֥ב יַעֲקֹ֖ב אֶת־רָחֵ֑ל וַיֹּ֗אמֶר אֶֽעֱבָדְךָ֙ שֶׁ֣בַע שָׁנִ֔ים בְּרָחֵ֥ל בִּתְּךָ֖ הַקְּטַנָּֽה׃ (יט) וַיֹּ֣אמֶר לָבָ֗ן ט֚וֹב תִּתִּ֣י אֹתָ֣הּ לָ֔ךְ מִתִּתִּ֥י אֹתָ֖הּ לְאִ֣ישׁ אַחֵ֑ר שְׁבָ֖ה עִמָּדִֽי׃ (כ) וַיַּעֲבֹ֧ד יַעֲקֹ֛ב בְּרָחֵ֖ל שֶׁ֣בַע שָׁנִ֑ים וַיִּהְי֤וּ בְעֵינָיו֙ כְּיָמִ֣ים אֲחָדִ֔ים בְּאַהֲבָת֖וֹ אֹתָֽהּ׃ (כא) וַיֹּ֨אמֶר יַעֲקֹ֤ב אֶל־לָבָן֙ הָבָ֣ה אֶת־אִשְׁתִּ֔י כִּ֥י מָלְא֖וּ יָמָ֑י וְאָב֖וֹאָה אֵלֶֽיהָ׃ (כב) וַיֶּאֱסֹ֥ף לָבָ֛ן אֶת־כָּל־אַנְשֵׁ֥י הַמָּק֖וֹם וַיַּ֥עַשׂ מִשְׁתֶּֽה׃ (כג) וַיְהִ֣י בָעֶ֔רֶב וַיִּקַּח֙ אֶת־לֵאָ֣ה בִתּ֔וֹ וַיָּבֵ֥א אֹתָ֖הּ אֵלָ֑יו וַיָּבֹ֖א אֵלֶֽיהָ׃ (כד) וַיִּתֵּ֤ן לָבָן֙ לָ֔הּ אֶת־זִלְפָּ֖ה שִׁפְחָת֑וֹ לְלֵאָ֥ה בִתּ֖וֹ שִׁפְחָֽה׃ (כה) וַיְהִ֣י בַבֹּ֔קֶר וְהִנֵּה־הִ֖וא לֵאָ֑ה וַיֹּ֣אמֶר אֶל־לָבָ֗ן מַה־זֹּאת֙ עָשִׂ֣יתָ לִּ֔י הֲלֹ֤א בְרָחֵל֙ עָבַ֣דְתִּי עִמָּ֔ךְ וְלָ֖מָּה רִמִּיתָֽנִי׃ (כו) וַיֹּ֣אמֶר לָבָ֔ן לֹא־יֵעָשֶׂ֥ה כֵ֖ן בִּמְקוֹמֵ֑נוּ לָתֵ֥ת הַצְּעִירָ֖ה לִפְנֵ֥י הַבְּכִירָֽה׃ (כז) מַלֵּ֖א שְׁבֻ֣עַ זֹ֑את וְנִתְּנָ֨ה לְךָ֜ גַּם־אֶת־זֹ֗את בַּעֲבֹדָה֙ אֲשֶׁ֣ר תַּעֲבֹ֣ד עִמָּדִ֔י ע֖וֹד שֶֽׁבַע־שָׁנִ֥ים אֲחֵרֽוֹת׃ (כח) וַיַּ֤עַשׂ יַעֲקֹב֙ כֵּ֔ן וַיְמַלֵּ֖א שְׁבֻ֣עַ זֹ֑את וַיִּתֶּן־ל֛וֹ אֶת־רָחֵ֥ל בִּתּ֖וֹ ל֥וֹ לְאִשָּֽׁה׃ (כט) וַיִּתֵּ֤ן לָבָן֙ לְרָחֵ֣ל בִּתּ֔וֹ אֶת־בִּלְהָ֖ה שִׁפְחָת֑וֹ לָ֖הּ לְשִׁפְחָֽה׃ (ל) וַיָּבֹא֙ גַּ֣ם אֶל־רָחֵ֔ל וַיֶּאֱהַ֥ב גַּֽם־אֶת־רָחֵ֖ל מִלֵּאָ֑ה וַיַּעֲבֹ֣ד עִמּ֔וֹ ע֖וֹד שֶֽׁבַע־שָׁנִ֥ים אֲחֵרֽוֹת׃

(16) Now Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel. (17) And Leah’s eyes were weak; but Rachel was of beautiful form and fair to look upon. (18) And Jacob loved Rachel; and he said: ‘I will serve thee seven years for Rachel thy younger daughter.’ (19) And Laban said: ‘It is better that I give her to thee, than that I should give her to another man; abide with me.’ (20) And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her. (21) And Jacob said unto Laban: ‘Give me my wife, for my days are filled, that I may go in unto her.’ (22) And Laban gathered together all the men of the place, and made a feast. (23) And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her. (24) And Laban gave Zilpah his handmaid unto his daughter Leah for a handmaid. (25) And it came to pass in the morning that, behold, it was Leah; and he said to Laban: ‘What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me?’ (26) And Laban said: ‘It is not so done in our place, to give the younger before the first-born. (27) Fulfil the week of this one, and we will give thee the other also for the service which thou shalt serve with me yet seven other years.’ (28) And Jacob did so, and fulfilled her week; and he gave him Rachel his daughter to wife. (29) And Laban gave to Rachel his daughter Bilhah his handmaid to be her handmaid. (30) And he went in also unto Rachel, and he loved Rachel more than Leah, and served with him yet seven other years.

(מא) זֶה־לִּ֞י עֶשְׂרִ֣ים שָׁנָה֮ בְּבֵיתֶךָ֒ עֲבַדְתִּ֜יךָ אַרְבַּֽע־עֶשְׂרֵ֤ה שָׁנָה֙ בִּשְׁתֵּ֣י בְנֹתֶ֔יךָ וְשֵׁ֥שׁ שָׁנִ֖ים בְּצֹאנֶ֑ךָ וַתַּחֲלֵ֥ף אֶת־מַשְׂכֻּרְתִּ֖י עֲשֶׂ֥רֶת מֹנִֽים׃

(41) These twenty years have I been in thy house: I served thee fourteen years for thy two daughters, and six years for thy flock; and thou hast changed my wages ten times.

Explicit Laws and Injunctions to Protect the Worker

(יד) לֹא תַעֲשֹׁק שָׂכִיר עָנִי וְאֶבְיוֹן מֵאַחֶיךָ אוֹ מִגֵּרְךָ אֲשֶׁר בְּאַרְצְךָ בִּשְׁעָרֶיךָ. (טו) בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ וְלֹא תָבוֹא עָלָיו הַשֶּׁמֶשׁ כִּי עָנִי הוּא וְאֵלָיו הוּא נֹשֵׂא אֶת נַפְשׁוֹ וְלֹא יִקְרָא עָלֶיךָ אֶל יְהוָה וְהָיָה בְךָ חֵטְא.

(14) Thou shalt not oppress a hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates. (15) In the same day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the LORD and it be sin in thee.

  • What are the two reasons given for why we should not "oppress a hired servant?"
  • What is the added value of each reason?

(א) השוכר את הפועלים ואמר להם להשכים ולהעריב, מקום שנהגו שלא להשכים ושלא להעריב – אינו רשאי לכופן, מקום שנהגו לזון – יזון, לספק במתיקה – יספק, הכל כמנהג המדינה...

(1) The one who hires laborers, and said to them to get up early and to work late: in a place that they are accustomed to not get up early and work late, it is not permitted to force them, in a place that they are accustomed to feed, he should feed, to supply with sweets, should supply, everything goes according to local custom...

  • Have you ever experienced "local custom" in terms of worker's rights as an advantage to you? A disadvantage?

רבה בר בר חנן תברו ליה הנהו שקולאי חביתא דחמרא שקל לגלימייהו אתו אמרו לרב אמר ליה הב להו גלימייהו אמר ליה דינא הכי אמר ליה אין (משלי ב, כ) למען תלך בדרך טובים יהיב להו גלימייהו אמרו ליה עניי אנן וטרחינן כולה יומא וכפינן ולית לן מידי אמר ליה זיל הב אגרייהו א"ל דינא הכי אמר ליה אין (משלי ב, כ) וארחות צדיקים תשמור.

Some porters working for Raba bar bar Hanan broke a jug of wine. He seized their clothes. They came before Rav, and Rav said to Raba bar bar Hanan, “Give them their clothing.” Raba bar bar Hanan said to him, “Is this the law?” Rav said, “Yes, because of the principle ‘You should walk in the ways of the good,’ (Proverbs 2:20).” He gave them back their clothes. They said to him, “We are poor, and we troubled ourselves to work all day and we are needy—do we receive nothing?” Immediately Rav said to Raba bar bar Hanan, “Go, give them their wages.” He said to Rav, “Is this the law?” Rav said, “Yes—‘you should keep the ways of the righteous’ (Proverbs 2:20)

  • What are the reasons given for treating workers well?
  • Do you agree that disputes should always favor the worker? Why or why not?
  • What might a modern expression of these texts be?

כדרך שמוזהר בעה"ב שלא יגזול שכר עני ולא יעכבנו כך העני מוזהר שלא יגזול מלאכת בעה"ב ויבטל מעט בכאן ומעט בכאן ומוציא כל היום במרמה אלא חייב לדקדק על עצמו בזמן שהרי הקפידו על ברכה רביעית של ברכת המזון שלא יברך אותה וכן חייב לעבוד בכל כחו שהרי יעקב הצדיק אמר כי בכל כחי עבדתי את אביכן לפיכך נטל שכר זאת אף בעולם הזה שנאמר ויפרץ האיש מאד מאד:

Moses Maimonides, Mishneh Torah, Hilchot S’chirut 13:7

Just as the employer (literally: householder) is cautioned not to steal or delay the salary of the poor [worker], so too must the poor person be careful not to steal the work of the owner by wasting a little time here and there until the entire day is filled with fraud. Rather, they should be careful about time. For this reason, the rabbis specified that workers do not need to recite the fourth blessing of Birkat HaMazon [the Grace After Meals]. Similarly, the worker is obligated to work with all of their strength, for behold, Jacob the righteous said [to Rachel and Leah, the sisters he earned the right to marry by working for their father for many years] “I have served your father with all my might.”

  • What does this text say about a workers’ obligations to their employer?
  • What is the significance of choosing Jacob as a model worker? (Remember, Jacob was cheated by his “employer,” his father-in-law.)

How do we relate to the concept of work?

אהוב את המלאכה. כיצד? מלמד שיהא אדם אוהב את המלאכה ואל יהיה [אדם] שונא את המלאכה שכשם שהתורה נתנה בברית כך המלאכה נתנה בברית שנאמר ששת ימים תעבוד ועשית כל מלאכתך ויום השביעי שבת לה' אלהיך

(שמות כ' ט'):

Avot d’Rabbi Natan, Nusach 1, Chapter 11

“Love work.” How? This teaches that a person should love work, and not hate work. Just as the Torah was given through a covenant, so too work was given through a covenant, as it says [in Exodus 20:9-10] “For six days you shall labor and do all of your work, and the seventh day is a Sabbath to your God.”

  • What purpose does work serve in your life?
  • What do you think it says about the rabbinic attitude toward work that this text says work was given “through a covenant”? What does that mean?

(יד) רַבִּי אֶלְעָזָר אוֹמֵר, הֱוֵי שָׁקוּד לִלְמוֹד תּוֹרָה, וְדַע מַה שֶּׁתָּשִׁיב לָאַפִּיקוֹרוֹס. וְדַע לִפְנֵי מִי אַתָּה עָמֵל. וְנֶאֱמָן הוּא בַּעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֶּם לָךְ שְׂכַר פְּעֻלָּתָךְ:

(14) Rabbi Elazar says: Be diligent in your studies of Torah, know what to respond to a heretic. Know before whom you are laboring. Your employer is trustworthy that He will pay you the reward of your labor.

  • Had you ever imagined serving God as a type of work--or do you see it as just the opposite?


Babylonian Talmud, Shabbat 54b
One who can prevent their household from committing a sin but does not do so is
responsible for the sins of their household. If they can prevent their fellow citizens
[from sinning but do not], they are responsible for the sins of their fellow citizens. If
they can prevent the whole world [from sinning but do not], they are responsible for
the sins of the world.