The concept of time is a cornerstone of human civilization, intrinsically tied to the rhythms of nature. For instance, a day aligns with the Earth’s rotation, a month corresponds to the lunar cycle, and a year reflects the Earth’s orbit around the sun. However, when discussing the structure of a week, a peculiar ambiguity arises. Unlike its counterparts that are rooted in the natural world, the origins of a seven-day week lack a definitive explanation, leading to a variety of interpretations across different ancient cultures. In West Africa, the week spanned four days, Egypt adopted a ten-day structure, while ancient China extended it to fifteen days.
In the 1930s, the Soviet Union attempted to discard the seven-day week altogether, replacing it with variations of four or five days each week. This effort was rooted in a desire to diminish religious influence, as the seven-day week is Biblically inspired, echoing that command in Exodus, which emphasizes the importance of labor and rest: “Six days you shall work, and on the seventh you shall rest.” This directive conveys significant implications; it is universal, applying to everyone, and it positions work not merely as a chore but as a value in itself. The Torah suggests that the act of working is inherently valuable, independently of any external rewards.
Notably, work encompasses various forms of contribution, including volunteering and child-rearing, which underscore the commitment and productivity of individuals. A profound lesson can be drawn from the story of Joseph in the Bible, the only character explicitly labeled as “successful,” despite being a slave and a prisoner at different points in his life. His unwavering faith and constant acknowledgment of God’s presence framed his experiences, emphasizing that success is linked not solely to external status.
Crucially, the seventh day, or Shabbat, is more than a simple day off; it represents a vital period of rejuvenation, reflection, and reconnection with one’s community and spirituality. The Jewish tradition refers to this day as providing “a taste of Heaven on Earth,” affirming the necessity of rest in the pursuit of a balanced life.
Modern culture has oscillated between extremes regarding work. For much of the 20th century, work was perceived with a degree of disdain, depicted in mainstream music and advertisements as an undesirable chore—a sentiment captured in songs like “9 to 5” and “Taking Care of Business,” which illustrate the public’s discontent with laborious tasks. Leisure was idealized as the ultimate goal, with commercials showcasing lives filled with extravagant relaxation activities, such as sailing and high-society leisure pursuits.
However, a shift occurred around the turn of the millennium, transitioning from an aversion to work to a celebration of busyness. Phrases such as “crazy busy” became commonplace, encapsulating a new cultural paradigm where being overworked was seen as a badge of honor. This fervent embrace of perpetual activity gave rise to what some now refer to as “humblebragging,” denoting an urge to share one’s busy life as a sign of value and importance.
Yet, both extremes—villainizing work or glorifying incessant busyness—are flawed. Studies consistently reveal that happiness at work plays a crucial role in overall happiness in life. Given that a substantial portion of waking hours is dedicated to work, dissatisfaction can negatively color one’s overall quality of life. Through a practice known as “job crafting,” workers may find fulfillment in any position by reframing their understanding of its importance. Research conducted at the Wharton School illustrates that custodians in hospitals who viewed their work as integral in healing patients reported greater fulfillment than those who considered it mere menial labor.
Nevertheless, a critical factor is the realization that productivity does reach a saturation point. Historical insights dating back to the British Ministry of Munitions during World War I revealed that limiting work hours actually enhanced output. Two studies—one from a century ago and a contemporary analysis by Stanford’s John Pencavel—demonstrated that productivity peaks around 55 hours per week, with significant declines observed beyond that threshold.
Interestingly, this aligns closely with the Biblical principle that suggests a balanced approach to work and rest. Observing Shabbat naturally leads one to a 55-hour work week, allowing for a life philosophy rooted in meaningful productivity balanced with sacred rest. Ultimately, as Mark Gerson articulates, the vitality of the good life does not dwell exclusively in leisure or relentless work but rather in dedicating six days to meaningful labor, followed by a day of rest.
Mark Gerson, an advocate for integrating biblical wisdom into contemporary life, eloquently expresses these themes in his forthcoming book **”God Was Right: How Modern Social Science Proves the Torah Is True,”** set to be published in June 2025. As an entrepreneur and philanthropist committed to humanitarian efforts, Gerson expands on the intersection of faith, work, and life satisfaction, echoing the timeless truth embedded in our understanding of time
