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The Talmud as a Business Guide

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H. H. Friedman: The Talmud as a Business Guide MJAE, Vol. 1, No. 1, pp. 38-48

UDC: 296.8:174
174:296.8
Conceptual paper
Received: 10-01-12
Accepted: 28-01-12

The Talmud as a Business Guide

Hershey H. Friedman, Ph.D.

Brooklyn College of the City University of New York, School of Business
x.friedman@att.net

Abstract. Purpose: There is a great deal of interest in discovering the secrets of business success
according to the Talmud. This interest is satisfied in the present paper by listing and explaining some
principles, stories, and cases from the Talmud.
Approach: The topic is approached in the manner of analysis of the Talmud as a business guide and
as a set of stories and cases (part seven).
Findings: Some of the Talmudic sages were indeed quite wealthy (introduction). This paper
demonstrates that the Talmudic approach to becoming wealthy (part two) involves respecting hard
work, leading an ethical life, being charitable, treating employees well, going beyond the strict
requirements of the law, and caring for others (parts three to six).
Implications: There are some indirect (conceptual) and some direct (in terms of principles and cases)
implications of the Talmud as a business guide (as shown in part seven).
Methodology: Conceptual approach with addition of some Talmud stories as case studies.
Keywords: business ethics, Talmud, how to become wealthy, flaunting wealth, employer-employee
relations.

1. Introduction

1.1. The Talmud as a source of business ethics

An article in Newsweek noted that several books purporting to reveal the Talmud
secrets of business success have recently been published in China. Know All of the
Money-Making Stories of the Talmud and Crack the Talmud: 101 Jewish Business
Rules were just two of the titles mentioned (Fish, 2010). Apparently, many Chinese
believe the Talmud, Judaism’s Oral Law, is a how-to manual responsible for Jewish
success in business. While primarily a collection of rabbinical discussions and
commentaries on the Torah’s written text, the Talmud also contains halachic and
aggadic references to business matters and ethics. The written law is contained in
the Pentateuch (the Five Books of Moses, i.e., the Torah).
The Talmud, assembled separately at Israeli and Babylonian academies,
expounds the Hebrew Bible in two components: the Mishna and Gemara. The
Mishna was originally an old oral tradition Rabbi Yehuda HaNasi, or Rebbi,
chronicled and redacted near 189 C.E. The canon of the Gemara, constructed from
commentaries and discussions on the Mishna, was first recorded in written form
about 1500 years ago.
In addition to halacha (Jewish law), the Talmud details the beliefs of the
Jewish people, their philosophy, traditions, culture, and folklore, i.e., the aggadah
(homiletics). It is also replete with legal, ethical, and moral questions. The Midrash, a
separate scripture, records the views of Talmudic sages and is mainly devoted to the
exposition of Biblical verses.

1.2. Literature review, relevance of the topic, and interdisciplinary nature of

research

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H. H. Friedman: The Talmud as a Business Guide MJAE, Vol. 1, No. 1, pp. 38-48

The Talmud includes extensive discussions of business ethics. This is not surprising
given that more than a 100 of the 613 precepts in the Torah itself deal with the
subject. Numerous books and papers examine Talmudic business ethics (for
example, Friedman and Adler, 2011; Friedman and Klein, 2010; Friedman, 2000;
Friedman, 1985; Friedman, 1984; Friedman, 1980; Gellis, Giladi, and Friedman,
2002; Kahaner, 2003; Levine, 2005; Levine, 1987; Tamari, 1995; Tamari, 1991;
Tamari, 1987).
Talmudic ethics are extremely relevant even in today’s modern society. In
fact, Friedman and Friedman argue that 2008’s Great Recession, responsible for
destroying millions of jobs and trillions in assets, could have been avoided had the
financial industry heeded the Talmud’s lessons (2009). This paper will reveal the
secrets of business success as described in the Talmud.
The interdisciplinary nature of the present research is twofold. The basic
aspect is known relation of religious texts as sources of business ethics principles
and cases, while the additional aspect is the relation between principles and cases in
the very religious text.

2. How to Become Wealthy

Unlike the Christian Bible, which largely dismisses wealth, the Hebrew Bible and the
Talmud’s attitude towards financial success are quite positive. From this viewpoint,
wealth enables one to help others. God blesses those who use their wealth to help
the poor (Deuteronomy 15:10; Isaiah 1:17-19; Proverbs 19:17). Wealth, peace,
and/or long life are rewards from God for obeying His laws (Leviticus 26: 3-13;
Deuteronomy 11: 13-16; Deuteronomy 25:15; Proverbs 22:4). According to the
Talmud, when the High Priest left the Holy of Holies in the Temple on the Day of
Atonement, the holiest day of the year, he prayed for a great deal of rain (Babylonian
Talmud, Yuma 53b). In an agrarian society where rain is necessary for the fields, this
prayer is tantamount to a prayer for the community’s financial success (Amsel, 1994:
188).
The Talmud (Babylonian Talmud, Taanis 9a) describes wealth as a reward
from God. In wordplay on the verse (Deuteronomy 14: 22): “You shall surely tithe,”
the Talmud advises that one should tithe in order to become rich (the Hebrew word
“to tithe” is very similar to “to become rich”). The verse (Proverbs 11:24), “There is
one who scatters and yet is given more” is interpreted as referring to one who spends
his money on the needy. Wealth is seen as “comely to the righteous and comely to
the world” (Babylonian Talmud, Avos 6:8), and affluent people who used their
possessions to help others were respected by the Talmudic sages (Babylonian
Talmud, Eruvin 86a).
The rabbis of the Talmud made it very clear that the punishment for refusing to
help the poor or pay their due tithes was poverty (Babylonian Talmud, Temurah 16a;
Midrash Tanchuma, Vayishlach 10; Sifri Deuteronomy 134). This is not surprising, as
the Admonition describes horrific punishments for disobeying the laws of the Bible,
which include drought, pestilence, famine, and loss of crops to the enemy (Leviticus
26; Deuteronomy 28: 15-69). Proverbs clearly states, “Honor the Lord with your
wealth and with the first of all your produce; then your storehouses will be filled with
plenty, and your vats will be bursting with wine” (3: 9-10).
In a story from the Talmud, Rabbi Yochanan ben Zakkai was once riding his
donkey when he spotted a young impoverished girl so hungry she was reduced to

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H. H. Friedman: The Talmud as a Business Guide MJAE, Vol. 1, No. 1, pp. 38-48

picking barely grains from cattle dung (Babylonian Talmud, Kethuboth 66b). While
conversing, it became clear she was Nakdimon ben Gorion’s daughter, one of the
wealthiest people in Jerusalem. The girl reminded Rabbi Yohanan that he attended
her wedding and signed her kethubah, a marriage contract specifying the amount of
money a wife receives in case the husband dies or the marriage ends in divorce. Her
kethubah was worth one million gold dinari from her father’s house even before the
amount specified from her father-in-law’s house. Rabbi Yochanan asked what
became of her family’s great wealth. She responded and that it was lost when the
family had not been sufficiently charitable. The girl quoted a proverb popular in
Jerusalem, “Salt (i.e., preserve) money by diminishing it”; in other words, “The more
you give, the more you will have to give.” The Talmud goes on to say Nakdimon gave
quite a bit to charity but since he was so wealthy, he should have given more. The
words of the Talmud declare, “accordance with the camel, is the burden” (Babylonian
Talmud, Kethuboth 67a). Thus, the secret of preserving wealth, according to the
Talmud, is to be charitable.
The Talmud states rain falls for the sake of those honest in business dealings
(Babylonian Talmud, Taanis 8a). Therefore, one can conclude, the punishment for
dishonesty is drought. The Talmud derives this from a verse in Psalms, “Truth shall
sprout out of the earth and righteousness shall look down from heaven” (85:12).
A story (Babylonian Talmud, Taanis 9b) that supports this view is the following.
Ulla was from Israel but quite frequently traveled to Babylonia. Once, while in
Babylonia, Ulla saw dark clouds gathered in the heavens. Certain it would rain, he
asked some people to help bring his belongings inside. When the rain did not come,
he said, “Just as the Babylonians lie, so too do their rains lie.” Ulla’s statement again
connects dishonesty in everyday affairs with a lack of rain. In Ulla’s agrarian society a
drought would devastate the economy. The Talmudic solution to economic security is
honesty in all dealings.
In the Book of Ruth (Ruth 2:2-9), Boaz, a wealthy landowner, scrupulously
observed the laws dealing with gleanings, one of several entitlements the Hebrew
Bible allows the poor. Another, peah, was when a corner of a field was not harvested
and left for the poor (Leviticus 19:9). Also, an owner was not permitted to return for a
forgotten bundle of grain left in the field. This sheaf had to be left behind for the poor,
“It shall be for the stranger, the orphan, and the widow” (Deuteronomy 24:19). Ruth
was one of many poor people who followed the harvesters to collect the gleanings
from Boaz’s fields.
The Book of Ruth begins with Elimelech, a wealthy landowner, who left his
homeland, Israel, for Moab because of a famine. According to the Midrash,
Elimelech realized the famine in Israel would result in an increased number of
impoverished people and he did not want to have to provide them with assistance.
The punishment for his indifference, according to the Talmudic sages, was financial
ruin and death. In contrast, his kinsman Boaz stayed behind and prospered (Midrash
Ruth Rabbah 1).
The Talmud states the key to becoming wealthy is honesty in business
(Babylonian Talmud, Niddah 70b). This belief is noted in another tractate, “Heaven
rewards people living in Israel who are strict about giving their tithes with great
wealth” (Babylonian Talmud, Shabbos 119a). The Talmud also asserts people who
properly honor the Sabbath are rewarded with great wealth (Babylonian Talmud,
Shabbos 119a). The Talmud exhorts the public to “Let your fellow’s money be as
precious to you as your own” (Babylonian Talmud, Avos 2:12). This is another way
of stressing the importance of integrity in business and other matters. The Talmud

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H. H. Friedman: The Talmud as a Business Guide MJAE, Vol. 1, No. 1, pp. 38-48

also believes a leader or administrator only engaging in honest and dependable

service within the community is divinely rewarded with wealth (Babylonian Talmud,
Yuma 22b).
The Talmud also offers some practical advice on how to become wealthy,
“Whoever inspects his property every day will find an istira (an ancient coin)”
(Babylonian Talmud, Chullin 105a). An individual diligent in inspecting one’s property
not only saves money but discovers problems that need to be corrected. This is
similar to the proverb, “A stitch in time saves nine.” The Talmud notes Rav’s
business advice to his son Aibu, which included the idea to "sell your wares while the
sand is still on your feet" (Babylonian Talmud, Pesachim 113a) ― do not
procrastinate. The idea of diversification ― dividing one’s assets into thirds: 1/3 in
land, 1/3 in business, and 1/3 kept liquid ― is mentioned in the Talmud (Babylonian
Talmud, Baba Metzia 42a). The Talmudists believed one who obtains wisdom will
also become wealthy (Babylonian Talmud, Baba Bathra 25b). They understood the
importance of education and knowledge in becoming wealthy, deriving this principle
from the verse, “Long life is in her [i.e., wisdom’s] right hand; in her left hand are
riches and honor” (Proverbs 3:16).
The Talmud also advises individuals and organizations to avoid extravagance
(Babylonian Talmud, Pesachim 114a): “He who eats alitha (the fat tail) must hide in
the alitha (attic); but he who eats kakule (cress/vegetables) may lie by the kikle (town
circle).” The proverb involves wordplays but the lesson is quite simple. Lead a simple
life and you do not have to hide from creditors. You can even lie by the town circle
where everyone congregates. Some executives and businesspeople insist on having
the most ostentatious offices, only traveling first class, and staying in the most
expensive five-star hotels.
The Talmud stresses the importance of honest work. Rab once told Rabbi
Kahana: Flay a carcass in the street and earn a wage and do not say, ‘I am a great
person and this job is degrading to me’ (Babylonian Talmud, Baba Bathra, 110a).
They suggested, “There is no occupation which can disappear from the world [i.e., all
are useful and important] …The world requires both perfumers and tanners; fortunate
is he whose occupation is that of a perfumer, and woe to him who works as a tanner”
(Babylonian Talmud, Kiddushin 82b).
The Talmud recommends various occupations as a means to becoming
successful. Rabbi Papa claimed he became wealthy by working as a beer brewer.
He recommended the occupation because it allowed one to become affluent and
charitable (Babylonian Talmud, Pesachim 113a). Rabbi Yochanan suggested raising
small cattle would make one wealthy (Babylonian Talmud, Chullin 84a-b). Rabbi Meir
said: “one should always teach his son a clean and easy occupation and pray to Him
to whom all wealth and possessions belong” (Babylonian Talmud, Kiddushin 82a).
Friedman (2001) summarizes the Talmudic view of the ideal occupation. He
concludes that, according to the Talmud, the ideal occupation has the following
characteristics:
(1) It provides an individual with time to pursue spiritual pursuits.
(2) It does not tempt one to become dishonest or sexually immoral.
(3) It allows one to help people and society.
(4) It is profitable and enables one to become wealthy.
(5) It is clean, pleasant, and dignified work.
(6) It is not overly strenuous.
The Talmud warned that occupations that cause one to become haughty,
sexually immoral, dishonest, and/or constantly engaged in strife should be avoided

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(Friedman, 2001). One can safely conclude companies should also avoid businesses
that can lead to dishonesty, sexual immorality, strife, and arrogance. Desirable
businesses help people and society, make a profit, and allow workers to engage in
clean, pleasant, and dignified work. This may be why the Talmud states, “the best of
doctors are destined for hell” (Babylonian Talmud, Kiddushin 82a). Though not
against the profession, the Talmudists wanted to alert physicians to how easily they
could cause harm, which could occur if a physician became interested in profit over
the needs of the poor, or charging too high a fee.
It should be noted that the Talmudic sages worked at diverse occupations.
They spoke not as theoreticians, but as people who understood what it meant to work
for a living. For instance, Hillel was a woodchopper before he became the Nasi
(President of the Sanhedrin) and Shammai the Elder was a builder. Abba Chilkiyah
was a field laborer; Rabbi Yochanan b. Zakkai was a businessman for forty years;
Abba Shaul a gravedigger; Abba Chilkiyah was a field worker; Abba Oshiya was a
launderer; Rabbi Shimon P’kuli was a cotton dealer; Rabbi Shmuel b. Shilas a school
teacher, Rabbi Meir and Rabi Chananel were scribes; Rabbi Yosi b. Chalafta was a
tanner; Rabbi Yochanan HaSandlar a shoemaker; Rabbi Yehoshua b. Chananiah a
blacksmith; Rabbi Safra and Rabbi Dimi of Nehardea were merchants; Rabbi Abba b.
Zavina was a tailor; Rabbi Yosef b. Chiya and Rabbi Yannai owned vineyards; Rabbi
Huna was a farmer who raised cattle; Rabbi Chisda and Rabbi Papa were beer
brewers; Karna was a wine smeller (he determined which wine could be stored and
which had to be sold immediately); Rabbi Chiya b. Yosef worked the salt business;
Abba Bar Abba, (father of Mar Shmuel) was a silk merchant; and (Mar) Shmuel was
a doctor.
Ahead of their time, the Talmudic sages recognized that wealth did not bring
happiness. They asserted, “Who is wealthy? He who is happy with his lot”
Babylonian Talmud, Avos 4:1). These sages knew expectations were a component
to happiness. This is consistent with the findings of researchers working in the area
of happiness (Stutzer, 2004; Senik, 2008).

3. Importance of Honesty in Business

The following Talmudic statements demonstrate the importance of honesty:

"Whoever conducts his business dealings honestly is liked by humankind and it is
considered as though he observed the entire Torah." (Mechilta, Exodus 15:26)
"The world endures on three principles: truth, justice, and peace." (Rabbi Shimon b.
Gamliel, Babylonian Talmud, Avos 1:18)
"One who wishes to become pious must be scrupulous in observing the laws dealing
with damages and torts." (Rabbi Yehuda, Babylonian Talmud, Baba Kama 30a)
"The first question an individual is asked in the afterlife at the final judgment is: 'Were
you honest in your business dealings?'" (Babylonian Talmud, Shabbos 31a)
Obeying the strict letter of the law is not enough. Jerusalem was destroyed,
according to the Talmud, for not doing more than the law required (Babylonian
Talmud, Baba Metzia 30b). The Talmud uses the term “the way of the pious” to
describe the highest form of ethical behavior. A businessperson who leads his or her
life according to this standard would rather sacrifice time and money before exploiting
another’s misfortune (Friedman, 1985). This is not dissimilar from old English law
known as “equity.” Courts of equity, as compared to courts of common-law, dealt with
the possible injustices that arose with strict application of traditional law.

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The Talmud frequently cites ethical principles to improve upon the law. The
Biblical pronouncement (Deuteronomy 6:18), "Thou shalt do that which is right and
good in the sight of the Lord,” is where the Talmud derives its tenet to strive for ethics
beyond the requirements of the law. An example would be the right of pre emption
where adjoining landowners are given the first right to buy a neighbor’s plot for sale.
Similarly, one who acquired an abandoned estate by paying the land taxes could be
forcibly removed if an adjoining neighbor intended to purchase it (Babylonian
Talmud, Baba Metzia 108a).
A well-known principle in the Talmud states one may be legally compelled to
not act "in the manner of Sodom." Sodom symbolizes an evil place that had to be
destroyed by God. A person refusing to do a favor for another, even if it would cost
him or her absolutely nothing, is considered as wicked as an ancient Sodomite. The
Talmud would legally force a plaintiff into ethical action in any case where a benefit
from an action costs them nothing. For example, upon dividing an estate between
two heirs, two pieces of property become available. The first heir views both to be
equal in value, while the other sees a definite advantage to owning a specific
property (e.g., he may own an adjoining property). Since the first heir is indifferent to
the property he receives, he can be forced to accede to the second party (Babylonian
Talmud, Baba Bathra 12b).

4. Not Flaunting Wealth

The Talmud frowns on the conspicuous display of excessive wealth as it can lead
one to arrogance. A successful individual may come to believe “the might of [their]
hand made them wealthy” (Deuteronomy 8: 11-18). The Bible states (Deuteronomy
32: 15) what can happen when the Jewish people overindulge in the pleasures of this
world: "Jeshurun [Israel] became fat and kicked … And he forsook God who made
him." Instead, one should remember that God gives wealth to individuals in order that
they may do His will.
The Bible even states a king is not permitted to "greatly increase for himself
silver and gold" (Deuteronomy 17:17). The reason is, "So that his heart does not
become lifted above his brethren" (Deuteronomy 17:20). Ramban, a prominent
medieval commentator, observes that if a king is expected to shun haughtiness, it
should be shunned all the more by ordinary people. The king, however, is permitted
to increase his wealth to help others (Sefer Hachinuch).
King Hezekiah was punished for flaunting his wealth in his treasuries to
Merodakh-Baladan, son of Baladan, the King of Babylonia. Isaiah said to Hezekiah,
"Behold, a time is coming when everything in your palace and what your forefathers
have accumulated to this day will be carried off to Babylonia; nothing shall remain,
says the Lord" (Isaiah 39:6). Hezekiah's sin was his pride and boastfulness in worldly
possessions.
The prophet Micah (6:8) condensed the Bible into three major principles the
Lord required of you- “only to do justice, to love acts of kindness, and to walk
discreetly before your God" (Babylonian Talmud, Maakos 24a). “Walking discreetly”
before God refers to funerals and weddings. The Talmud states, "If in matters that
are generally not done in private the Bible says that one should 'walk discreetly,' how
much more so in matters that usually call for modesty should certainly be done so."
Clearly, moderation is important not only when making funerals and weddings, but in
all situations. The Talmud urges all people, including businesspeople, to live frugally.
God despises ostentation and living a showy life. This is also true of corporations.

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Executives should be humble; Gaudy, extravagant corporate headquarters are

unnecessary.

5. Balancing the Needs of Society with the Need to Make a Profit

The prophet Jeremiah asserted, "Woe to him who builds his house with
unrighteousness and his upper stories with injustice ... But your eyes and your heart
are only on your profit" (Jeremiah 22: 13, 17).
The Talmudic sages reacted strongly to those who took advantage of the
public. Price stability was a grave concern then, just as it is today. In contrast to the
modern conception of a shrewd businessman ― one who buys cheap, hoards his
merchandise, and then sells it at the highest possible price ― the Talmud excoriated
those who hoarded food in order to resell it at a higher price, tampered with weights
and measures, practiced usury, and unjustly raised prices (Babylonian Talmud, Baba
Bathra 90b). The Talmud praised Samuel’s father, an eminent and wealthy Talmudic
sage, who insisted on selling his produce at low prices (the prices prevailing
immediately after the harvest) and thereby kept the market price stable all year long
(Babylonian Talmud, Baba Bathra 90b). Talmudic law concerning price markups for
necessities was not permitted to exceed one-sixth of the total cost (Babylonian
Talmud, Baba Bathra 90a).
When the price for a pair of doves, a necessity for certain sacrifices, reached a
golden dinar, Rabbi Simeon ben Gamliel swore he would not rest until the price
dropped to a silver dinar. He even went so far as to revise the law concerning
sacrifices in order to reduce demand for these doves. The prices ultimately sank to
one quarter of a silver dinar (Babylonian Talmud, Krithos 8a).

6. Employer-Employee Relations

The Talmudic sages encouraged people to be conscientious workers. They taught

four things that have to be industriously completed: Torah study, performance of
good deeds, prayer, and performance of one’s occupation (Babylonian Talmud,
Berachoth 32b). Whenever he went to the academy, Rabbi Yehudah would carry a
pitcher on his shoulders and say, “Great is labor for it honors the worker” (Babylonian
Talmud, Nedarim 49b). The Psalmist declares, “When you eat the labor of your
hands, you shall be happy, and it shall be well with you” (128:2).
The Talmud exempted laborers from the Biblical obligation of standing up for
elderly individuals and scholars while working (Babylonian Talmud, Kiddushin 33a).
The following law, discussed in the Talmud (Babylonian Talmud, Berachos 16a),
further demonstrates the importance of not wasting time that belongs to one’s
employer. Laborers were permitted to recite various prayers while on top of a tree or
on the top of a scaffold. The worker was not permitted to climb down the tree since it
would waste time that belonged to the employer. The employer, on the other hand,
was obligated to climb down the tree in order to recite the prayers with more feeling.
One is obligated to perform religious obligations at one’s own expense, not at the
expense of the employer.
The Talmud does not explicitly state how to encourage employees to work
hard. However, Shulchan Aruch, the Talmudic-based code of Jewish law codified by
Rabbi Joseph Karo (1488–1575), does provide some insights. Rabbi Karo explicitly
states employees must work to the best of their abilities and should not waste time.
They are not permitted to afflict themselves, starve themselves, or moonlight on a

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second job if it will affect their performance (Shulchan Aruch, Choshen Mishpat 337:
19-20).
The Bible requires employers treat slaves, the lowliest employees, humanely.
“You shall not rule over him through rigorous labor,” the Bible states regarding slaves
(Leviticus 25:43). Furthermore, the master was not permitted to make him perform
debasing tasks (Leviticus 25:39), and he had to provide for the slave’s family
(Leviticus 25:41). The Midrash provides examples of demeaning work which would
be prohibited. In ancient times, a slave often followed his master with a chair, carried
his master’s clothing to the bath house, and even put shoes on his master’s feet.
These humiliating types of tasks were forbidden. One was also prohibited from
asking his servant to perform unnecessary labor simply to assert one’s authority. In
addition, work given to a slave depended on a defined limit. Thus, one was not
permitted to order his servant to hoe underneath a grapevine for an indefinite time
period. Degrading work, labor without purpose, or jobs with no definite time limit
could demoralize a human being. Therefore these were prohibited for servants and
certainly for employees (Sifra, Leviticus 25:39; Midrash Hagadol, Leviticus 25:39).
The Talmud (Babylonian Talmud, Kiddushin 22a) interprets the verse
(Deuteronomy 15:16), “because he fares well with you” to mean the servant must
have the same living standard as the master, “[the servant] must be equal to you in
food and drink; you should not eat refined bread and he eat coarse bread, you
[should not] drink old wine and he drink new wine, you [should not] sleep on a
mattress and he on straw.” The Talmud concludes that one who procures a servant
acquires a new master for himself! Many scholars have noted the rules applying to
slaves would certainly apply to employees. Thus, treating employees poorly would
be prohibited.

7. Stories and cases in the Talmud

As noted above, the Talmud is considerably more than a code of Jewish law. It
contains stories and cases that provide insights into proper ethical behavior. Three
stories and three cases will be presented.

7.1. Story I

In the first story, 400 barrels of Rabbi Huna’s wine mysteriously turned vinegary.
Several sages told him to examine his deeds to see if there was a reason for this
loss. Rabbi Huna was taken aback and said, “Do you suspect me of wrongdoing?”
The sages did not think God would punish someone without cause. Accepting the
sages’ view, he asked about any rumors of his wrongdoing. They said Rabbi Huna
cheated his sharecropper’s due of grape vines. In Talmudic times, the sharecropper
had a right to a portion of the grapes and also the vines. Rabbi Huna stated he
believed the sharecropper actually cheated him by taking more than his due. The
sages did not accept this explanation and told him this was an example of the
popular saying, ‘Steal from a thief and you also feel the taste of stealing.’ In other
words, Rabbi Huna’s wrongdoing was taking the law into his own hands by “stealing”
the vines. It was irrelevant that he had a legitimate claim against the dishonest
sharecropper. Rabbi Huna agreed to pay the sharecropper his due. Then, according
to the Talmud, a miracle turned the vinegary wine sweet again. In another version,
the price of vinegar rose to the equivalent of wine. Either ending demonstrates that
one who acts ethically is successful, while those who commit injustice ― even one

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that can be rationalized ― may be punished by God (Babylonian Talmud, Berachos

5b).

7.2. Story II

In the next story, Rabbi Chiya b. Ashi was visiting the home of a resident in the town
of Laodicea. Servants brought a table of pure gold, so heavy it took 16 people to
carry it. 16 silver chains were fastened to the table (possibly handles to carry it). It
was filled with all kinds of delicacies and spices. When the servants set the table
down, they recited the following verse, “The earth and its fullness belong to the Lord”
(Psalms 24). Rabbi Chiya asked his host what he did to merit such great wealth. The
host said he knew Rabbi Chiya to be a butcher who always set aside a very beautiful
animal for the Sabbath meal. The story supports the opinion that people who honor
the Sabbath merit great wealth (Babylonian Talmud, Shabbos 119a). It might also
hint at another trait of this butcher. Psalm 24 also describes a person much like
Rabbi Chiya, who leads a life of great integrity. It proclaims, “Who shall ascend the
Lord’s mountain? And who shall stand in his holy place? He who has clean hands
and a pure heart; he who has not lifted up his soul after vanity and has not sworn
deceitfully.”

7.3. Story III

In the last story, some negligent porters broke a barrel of wine belonging to Rabbah,
the son of Rab Huna. Rabbah seized some of their garments as restitution. They
lodged a complaint with his father who instructed Rabbah to return the clothes.
Rabbah inquired, "Is that the law?" Somewhat cryptically, Rab answered, "that thou
mayest walk in the way of good men," a quotation from Proverbs (2:20). When
Rabbah promptly returned their clothes, the porters said, "We are poor men, have
worked all day, and are in need. Are we to get nothing for our labors?" Rab did
indeed tell Rabbah to pay the porters. Rabbah again inquired if the law demanded
that he do so. Rab responded with the conclusion of the previous quotation from
Proverbs. He told his son to "keep the path of the righteous." On purely legal
grounds, the workers, being negligent, should not have been paid. The law even
demanded they compensate Rabbah for his losses. However, Rab felt a good and
righteous person must exceed the absolute boundaries of the law into the realm of
ethics, even when dealing with an employee. The story is a good example of how the
Talmudic sages urged their peers to go beyond the requirements of the law
(Babylonian Talmud, Baba Metzia 83a). This is a good lesson for all organizations.
Sometimes one has to go beyond the requirements of the law and take a loss if the
victim is poor or in financial trouble. Hiring lawyers to protect the interests of the firm
may not be appropriate in all situations.
Another Talmudic story illustrates the honesty of a day laborer. This individual
was no ordinary person. He possessed the preternatural power to pray for rain
during droughts and have these petitions immediately answered by God. What did
he do to merit such a unique gift? Abba Chelkiya was known as a righteous man.
During a serious drought, a committee sent to implore the use of his unique gift found
the man hoeing in a field. Yet when they greeted him, Abba Chelkiya did not even
turn to face them. Later in the evening, the committee questioned him about his
strange behavior. He explained he had been hired for a day's work and did not want
to waste time that was not his own (Babylonian Talmud, Taanis 23a).

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7.4. Case I: Rabbi Safra

The case of Rabbi Safra's negotiation illustrates extremely ethical business behavior.
Rabbi Safra is cited in Psalms (15:2) as one who "speaketh truth in his heart.” One
day, while Rabbi Safra was in the midst of prayer, a man offered to buy some
merchandise from him. Rabbi Safra was praying and could not respond. The
prospective buyer mistakenly believed Rabbi Safra was holding out for more, and
kept increasing his bid. When Rabbi Safra finished his prayer, he told the buyer he
would sell the item at the original price. He "agreed in his heart" to this price and his
silence was misconstrued (Babylonian Talmud, Maakos 24a). Rabbi Safra went well
beyond the requirements of the law, holding himself to a very high standard of ethics.
While ordinary people may not be able to abide by this standard, keeping one’s word
might be a reasonable expectation.

7.5. Case II: Rabbi Simeon ben Shetah

Another Talmudic figure, Rabbi Simeon ben Shetah, was an exemplar of someone
who went beyond the requirements of the law. Rabbi Simeon ben Shetah purchased
a donkey from an Arab. The rabbi’s disciples discovered a valuable jewel hanging
from the donkey's neck, hidden from view. When they happily informed their teacher
of this discovery, Rabbi Simeon ran back to the marketplace, found the Arab, and
returned the jewel to him. The Arab thereupon blessed the Lord of Rabbi Simeon
ben Shetah (Jerusalem Talmud, Baba Mezia 2:5).

7.6. Case III: Abba

Abba was a bloodletter and surgeon held in great esteem by the Talmud for his
exemplary business practices. His patients only paid what they could afford. They
left the money in a box in an outside room so he could not see who paid and who
had not. He did not want to embarrass the poor. His ability to maintain this system of
payment indicated his patients, for the most part, must have been quite ethical as
well. When a patient was clearly impoverished, Abba refused payment and, in
addition, gave the patient money for food. He felt everyone should eat a very
substantial meal after surgery (Babylonian Talmud, Taanis 21b).

8. Conclusion

Hillel’s two most famous sayings are quintessential Talmudic views on how to live a
life and conduct business:
"If I am not for myself, who will be for me? And if I only care for myself, what am
I?" (Hillel, Babylonian Talmud, Avos 1:14)
"'What is hateful to you, do not do to your fellow human,' that is the whole Torah,
the rest is commentary." (Hillel, Babylonian Talmud, Shabbos 31a)
There is nothing wrong with making a profit. Indeed, a company should strive for
efficiency and reward stakeholders. However, it’s essential for the organization to
conduct business in a way that does not harm others. A firm has a duty to be socially
responsible. The Talmud cites the following verse as an ethical guide in conducting
one’s life and business. The Psalm declares: God, Who may sojourn in Your tent?
Who may dwell upon Your holy mountain? One who walks in total integrity, does

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 H. H. Friedman: The Talmud as a Business Guide MJAE, Vol. 1, No. 1, pp. 38-48

what is right, and speaks truth from his heart. One who has no slander on his tongue,
who has done his fellow human no evil nor cast disgrace upon his close one...
Whoever does these things shall never falter. (Psalm 15) It is important for both
individuals and businesses to walk in “total integrity” and remain blameless to their
fellow humans. Ultimately, organizations wishing to truly thrive must be honest and
committed to the well-being of society.

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