By Rodney Wilson (auth.)

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Extra resources for Economics, Ethics and Religion: Jewish, Christian and Muslim Economic Thought

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Kleiman explores the circumstances in which it is legitimate to revoke a deal which is considered as unjust, and sees this as being defined functionally in terms of a market information search. 51 A day was seen as too long a period to be permitted to revoke a deal. The buyer or seller could be allowed a period of hours to ascertain that a just price was paid for a good, after which the deal was binding. The Talmudic literature is concerned with the rights of sellers, and underpayment by buyers, as deception can take place on both sides.

One implication of the latter is that subsistence is available for the needy, but only if they work for it, an interesting solution for handling welfare. Another implication may be that the cultivator's time might be better spent in worship or studying the Torah, rather than exploiting the last grain of the harvest. The over-harvesting of production should be avoided, especially if this is only the result of material greed and at the expense of the poor. Although the children of Israel were led by Moses into a land of abundance, for which they should be thankful, there are concerns expressed in the Old Testament that the newly rich will forget the fact that it is God who has brought them their wealth.

108. I Samuel, 8:14-15. judaism 39 seems to be that rulers simply tax income and expropriate wealth from their subjects, and provide little in return. Nevertheless, in spite of the arguments of Samuel, the peoples of ancient Israel still wanted a king, presumably for protection, and the book makes clear that God has no objection in principle to there being a king. 43 Tamari interprets Halakhic sources44 as implying that Jews, regardless of where they reside must obey the law of the land, dina d'malkhuta, even if the authorities are gentile.

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