EXOD392 The earth is full of the fruit of thy labor. (Psalm 104:13). The Bible and the Talmud hold labor in high regard. "When thou eatest the labor of thy hands, happy shalt thy be, and it shall be well with thee" (Psalm 128:2). A laborer contributes to the welfare of society and is instrumental in advancing God's design for building up the world. "Six days shalt thou labor and do all thy work, but the seventh day is a Sabbath" (Exodus 20:8-9). In the view of Rabbi Judah haNasi (2nd cent.), these verses convey a dual command. "Just as Israel was instructed regarding the Sabbath [when they must rest], so are they instructed regarding work [that they must work the rest of the week]" (Mechilta deRabbi Simon b. Yochai on Exod. 20:9). Labor was thus invested with the theological virtue of the performance of a mitzvah. The Judaic attitude to labor was shaped by two divergent social religious motivations: a strong opposition to idleness and an equally deep opposition to any servitude which diminishes man's freedom of action. The labor of self-employed people was highly lauded, but exploitation of other people's work for one's own interest was severely criticized and curtailed. Abhorrence of idleness was forcefully asserted in the Bible and Talmud. "Everyone that is slack in his work is a brother to him that is a destroyer" (Proverbs 19:9). "Rabbi Judah b. Bateira said: 'If one is not occupied by any work, what shall he do? If he has a yard which is in disrepair, or a pasture which has been neglected, let him go and repair it [so as not to be idle], for it is written: "Six days shalt thou labor, and do all thy work" [this verse]. What is the implication of "and do all thy work" [a redundant phrase]? To teacher us that he who has a neglected yard or pasture shall busy himself with it'" (Avot deRabbi Natan 11).