Work.-

There is considerable emphasis in Jewish tradition on the value of work. Even the fourth commandment, which defines the Sabbath rest, begins by saying: “Six days you shall labor and do all your work…” The rabbis, who considered the study of Torah to be the highest activity, recognized that it should be combined with a worldly occupation. In Pirkei Avot 2:2 Rabban Gamliel says: “The study of Torah must be complemented by work, for dedication to both keeps us from error. All study that is not accompanied by work becomes unproductive and leads to error.” The rabbis of the Mishnah era themselves had an occupation. It is the father’s obligation to teach his son a trade (Tosefta, Kiddushin I:II). And not only out of economic necessity, but for self-esteem: “Great is work, for it confers dignity on those who do it” (Nedarim 49b).

Labor relations.-

Judaism emphasizes the employer’s responsibility to treat his employees in a fair and considerate manner. The mitzvah that orders us to pay an employee’s salary on the same day (Leviticus 19:13) produced many rabbinical commentaries that sought to protect the employee. Even though slavery was permitted in biblical times, the Torah ordered that your slave should also rest on Shabbat.

Trade.-

Trade must be conducted in an honest and fair manner. Leviticus 19:36 says: “You shall have just weights and just scales…” and in 25:14 it says: “And if you sell to your neighbor or buy from your neighbor, you shall not harm one another.” The Talmud explains the implications of these mitzvoth.

Social Assistance.-

Society has a special responsibility towards its weakest members: orphans, widows, the elderly, the disabled, the poor and the foreigner. All of them are mentioned in various mitzvoth and in the exhortations of the Prophets and are sought to be protected and helped.

Finance.-

There is a biblical commandment that clearly prohibits lending with interest to the poor. In today’s age, with the complexities of economic affairs, its application is a difficult matter. But the core of the matter, protecting the poor from economic abuse, remains valid.

Thus, we can say without fear of being wrong, that the Judaism’s view of any economic theory focuses on the moral quality of the society it produces and what kind of human relations it fosters. Freedom, justice, brotherhood and compassion are essential values ​​for any government, regardless of its affiliation. As you see, the Torah and the Talmud also teach us economics, but ethical economics.

By Marcos Gojman

Bibliography: The Jewish People, their history and their religion, by David J. Goldberg and John D. Rayner.