Labor on the Bimah Resource Guide 2011 / 5771-5772

צֶדֶ ק צֶדֶ ק , ִרְ ֹ לְמַעַ ִחְיֶה וְיָרְַ ָ אֶ ת הָ רֶ , אֲֶ ר יְהוָה אֱלֹהֶ י ָ נֹתֵ לָ ְ . Labor on the Bimah Resource Guide 2011 / 5771-5772

For a number of years, rabbis across the United States have made it a point to draw some attention to the issues of worker rights and Jewish text, tradition and culture, focusing on the fact that the September Labor Day Weekend comes just as the Yomim Noraim are approaching. Here are a few essays that might be useful in preparing a Dvar Torah on THIS year’s Labor Day. We look forward to incorporating additional items in future issues of this resource guide, and wish all who read this a Good and Sweet New Year.

Rabbi Jonathan Biatch Should Jews Support a Union’s Right to Collective Bargaining? Yes!

Judaism has always championed and recognition of trade guilds the American worker, including workers’ rights. (Sukkah 51b). And the Talmud rights to bargain collectively (1918, The creation of the Sabbath implicitly recognized the right to 1920, and 1947). emanated from ancient Israelite bargain collectively, as per the Laborers’ abilities to form unions ideals of offering the laborer humane bakers of the “shew bread” of the and engage in collective bargaining working conditions. The laws in Temple (Yoma 38a), even though the have resulted in fair and decent Deuteronomy—“Do not abuse the rabbis preferred arbitration and wages, as well as safer working needy and destitute laborer…You negotiation over work actions (Baba conditions, for millions of must pay him his wages on the same Batra 9a). workers—even for those not in day…for he is needy and urgently The American Jewish tradition of unions. And the more satisfied the depends upon it” (24:14-15)— support for union organizing and worker, the higher quality the work! protected workers from the whims of collective bargaining started more This past February and March, the corrupt bosses and abuses in the than 100 years ago, and intensified governor of Wisconsin used his marketplace. Rabbinic tradition after the 1911 Triangle Shirtwaist political muscle to weaken organized supported safe working conditions Factory fire, in which 146 labor in the state. I am proud to be employees, among the many rabbis in Wisconsin mostly young who demonstrated, led study female sessions and worship, and rallied immigrants, Jews to continue the state’s support lost their lives of public employee unions. because their The mandate of Torah is to bring employer kept dignity to humanity. What more them locked in Jewish accomplishment can there be! their workplace. Rabbi Jonathan Biatch is the Since 1918, the spiritual leader of Temple Beth El in Central Madison, Wisconsin. This article, Conference of which appeared in the Summer 2011 American issue, is reprinted with permission of Rabbis has the author and Reform Judaism championed magazine, published by the Union laws that help for Reform Judaism.

JJJEWISH L ABOR C OMMITTEE 25 East 21st Street New York, NY 10010 tel: 212-477-0707 www.jewishlabor.org Rabbi Jack Moline There is a temptation to justify every effort of social conscience by a verse from the beginning of Parshat Shofetim (Deut. 16:20). Rabbi David Saperstein calls it the Honest work should produce, at a “Justice, justice shalt thou pursue” minimum, adequate results. Just as rationale, that is, “We are com- the Biblical slave-owner was obli- manded to pursue justice, therefore, gated to provide for the needs of his we must...(insert your favorite cause workers before meeting his own, so here).” should contemporary employers When it comes to supporting fair place the living wages of their work- labor practices, no such manipula- ers ahead of any but the most neces- tion of text is necessary. Throughout sary profit margins. Our just society the Torah there are specific instruc- should expect no less. tions on the proper treatment of We look around our cities today, workers. They are generally framed large or small, and we see that the by a reminder from God that we ideal has not been met. Not a one of know how it is to be slaves, and we us wishes for workers to be exploited, tors. With no one at hand to take re- must therefore show both justice and for honest people to be forced to live sponsibility for low wages or inade- compassion for those who labor on in poverty. Yet, we are shielded from quate benefits, we might reasonably our behalf. Wages must be fair and both cause and solution by layers of throw up our hands in all innocence, promptly paid (Deut. 24:14-15). A bureaucracy and confusion. As indi- decry the crime and go on with our garment given in pledge must be re- viduals, our temptation is to reduce lives. But until we take responsibility turned each evening (Deut. 24:12). the problem to cases: we help to for our neighbors and strangers alike, “Slaves” (really indentured servants) stock food banks, we write checks to seeking for them the protections from must be fed and sheltered, paid a legal aid services, we offer a dollar to this anonymous neglect, we have not wage and eventually released (Ex. the unemployed person on the street fulfilled the mandate of Torah. 21:2, Deut. 15:12-14). corner -- well-intentioned and com- We all know that not every While it is true that Torah and mendable actions, to be sure, but ac- worker is righteous and not every subsequent tradition does not endorse tions which address the symptoms employer is evil -- and vice versa. a specific economic system, it is and not the causes of poverty. Who, But we who live in privilege know pretty clear from the very begin- after all, can be held responsible? the lengths to which we go to provide ning—the story of Eden—that pro- One answer is at the end of the for ourselves and the ones we love. ductive labor, designed to improve Torah portion with which I began – We hope to be rewarded for our effort the lot of the worker and the commu- Shofetim -- discussing not labor, but, and intention, fairly and adequately, nity, is part of the dignity and purpose of all things, murder. The discussion whether we meet an ideal of right- of human existence. When the first concerns the discovery of a murder eousness or not. Gathered here as we human beings are expelled from the victim in the fields between two cities. are to offer thanks for God’s bless- garden and sent into the world, God With no evidence at hand, it might be ings, we must earn those blessings by instructs them, “by the sweat of your possible for people to throw up their pursuing a just society in which all brow shall you eat bread” (Gen. hands in all innocence, decry the people can depend on the dignity of 3:19). Far from being a curse, it is a crime and go on with their lives. But their work as a reflection of the pur- manual for survival. And that which Torah demands instead that the leaders pose for which they were created. we value for the individual should be of the nearest city, representing all of reflected in the practices of the soci- the residents, go through a complex Jack Moline, rabbi of Agudas Achim ety in which we live. ritual assuming responsibility for the Congregation, a Conservative syna- At the risk of falling subject to my crime and seeking God’s forgiveness. gogue in Alexandria, VA, is vice- own parody, I return to the verse first Presumably, they will be inspired to president of the regional Rabbinical cited above. If we have a contribu- take steps to ensure the safety of resi- Assembly. Reprinted with permission tion to make to America as Jews, it is dents and strangers alike so that their of the author, this article originally to share the wisdom of our system of regret will not be hollow. appeared in LABOR on the Bimah: values— including the protections Workers are most often victimized A Special Resource for Synagog ues, afforded by Jewish tradition to those not in fields between cities, but in the published in 2000 by the Jewish who earn their daily bread by the netherworld between competing in- Funds for Justice, Jews United for sweat of their brows (See Lev. 5:20- terests, decentralized corporations Justice, and the National Interfaith 23, 19:13, Deut. chapters 15, 24). and geographically scattered inves- Committee for Worker Justice. Massachusetts Board of Rabbis Statement on Labor - October 2009 Do not oppress your neighbor and do not rob; the wages earned by a day laborer shall not remain overnight with you until the morning. (Lev. 19:13) The Massachusetts Board of Rabbis recognizes the central role of organized labor in protecting the rights and dignity of American workers, and supports legislation that safeguards and promotes their wellbeing. The dignity of the worker in Jewish work done. An employee should be From Samuel Gompers until today, tradition is rooted in the dignity of the like the righteous Jacob who worked Jews have played a central role in the human being created in the image of with all his might for his em- American labor movement. The Yid- God. Of equal standing before God, ployer” (Hilchot S’chirut, 13:7). dish verse of sweatshop poets such as the employee and the employer are Though each has responsibilities to Morris Rosenfeld gave voice to the each servants of God, thereby equal in the other, the relationship between a anguished cry of oppressed workers: relation to each other, each with re- worker and an employer is ultimately “…not a single window welcomes the sponsibilities toward the other. Jewish a power relationship, in which work- sun…, toiling without letup…, law affirms the personal autonomy of ers are the vulnerable party. In regard blighted women, blighted men, with workers. “Rav said: A worker can to all aspects of social interaction the their spirits broken, and their bodies withdraw from employment even in Torah sets forth the challenge, spent… (The Sweatshop, 1897).” Pro- the middle of the day without k’doshim tihiyu/”you shall be holy.” tection of workers in American law loss.” (Bava Metzia 77a). Likewise, In the enumeration of commandments came through the courage and deter- workers are required to be honest and by which the ideal is to be met, the mination of workers to join together, responsible. In the Mishneh Torah, Torah anticipates the ease with which and through unions to speak with one Maimonides offers a biblical para- a worker can become dependent and voice. Responsible for much that is digm for honest employees. Before thereby mistreated. Regarding the taken for granted today, such as safety leaving his father-in-law’s employ, obligations of employers to employ- standards in the workplace, child la- Jacob turned to Rachel and Leah and ees, the Torah says “You shall not bor laws, minimum wage, and the said: “As you know, I have served abuse a needy and destitute laborer, weekend, unions continue to be es- your father with all my whether of your own people or a sential for ensuring the rights and dig- strength” (Genesis 31:6). Citing this stranger…. You must pay the nity of workers. The Massachusetts source, Maimonides ruled that “just worker’s wage on the same day, be- Board of Rabbis has demonstrated its as an employer must not cheat an em- fore the sun sets…, lest in crying out commitment to worker rights in the ployee, so too the employee must not to God against you, you will incur past. In a historic 1974 decision, pub- cheat the employer. In what way does guilt.” (Deuteronomy 24:14-15). The lished in English and Yiddish, the an employee cheat an employer? By Torah is clear in its demand that em- MBR called on Jews to boycott non- wasting a bit of time here and a bit of ployers treat workers justly and Jew- union lettuce and grapes as part of a time there, until the entire day has ish law protects the worker from ex- campaign to support migrant farm been craftily passed, with little or no ploitation and neglect by employers. workers. Today, the MBR reaffirms our commitment to principles of fairness and justice in support of workers. The MBR offers the following tenets toward labor justice. 1. Aware that Jews are on both sides of contentious labor issues, the MBR calls for open discussion and for all sides to refrain from personal attacks. We call on both sides in a labor dispute to adhere to the highest ethical standards, and to work in good faith for the resolution of conflict. 2. Human dignity rests on self-determination. It follows that: ◊All workers be treated with respect and dignity. ◊All workers be paid a living wage that allows them to meet the basic needs of their families. ◊All workers be provided with affordable health care benefits for themselves and their families. ◊Employers support workers’ training programs. 3. Workers have the right to organize without intimidation. Therefore, the Massachusetts Board of Rabbis urges rabbis and congregations to: ◊ Draw on such resources as the Jewish Labor Committee to help raise awareness of local labor issues. ◊ Employ union labor where possible ◊ Hold all events, both communal and personal, in union-friendly venues. ◊ Consider the rights of those who work in our buildings and institutions, including those on professional staff, administrative support, and those who care for our buildings, whether contracted or salaried workers. In addition, we ask rabbis and congregations to be concerned for the ethical treatment of all employees of the services we use. Rabbi Mordechai Liebling For Jews around the world the bible reading for the week of this Labor Day contains the following passage from Deuteronomy 24:14-15. “You shall not abuse a needy and destitute laborer, whether a fellow countryman or a stranger in one of the communities of your land. You must pay him his wages on the same day, before the sun sets, for he is needy and sets his life on it; else he will cry to God against you and you will incur guilt.”

This is a clear call for a living wage and treating workers justly. The phrase “he sets his life on it” has always been interpreted as the worker needing the wage to pay for the necessities of life for self and family. The law is designed to protect a worker’s dignity and physical needs. The workers must be paid on the same day (read in a timely fashion) so that they and their families do not go hungry and do not have to beg for food. There are many jobs in our economy that do not pay a living wage—forcing workers to take two or even three jobs or work great amounts of overtime. In some cities there are movements to pass living wage bills. The bills would provide that the city does not contract with anyone who "ABOLISH CH[ILD] SLAVERY!!" in English and Yiddish, does not pay a living wage to its probably taken during May 1, 1909 labor parade in New York City. employees. Churches and synagogues George Grantham Bain Collection (Library of Congress). have a biblical basis for supporting these campaigns. three levels. If someone is not being principles of a worker’s right to a The language of the text makes it paid a living wage, then he or she is living wage that their traditions teach. clear that we have to give special not able to provide for the essentials And we as faith members need to attention to poor workers. We are not of life -- food, shelter and clothing -- remind them of their responsibilities. to abuse them. In this economy it is robbing them of being able to lead a As we take the time to poor workers who are the most normal life. It is also stealing money acknowledge and celebrate the exploited. They are the ones that do from them, by profiting from their contribution that all workers have not have health benefits, job security, labor and not giving them their due made let us also take the time to make or pension plans. They receive the share. It is, also, a theft of their sure that all workers have the dignity least amount of respect, yet God hears dignity, their hard work is not good of a living wage. their voice. We too need to hear their enough to support themselves. voice and fight on their behalf. The rabbis underlined the gravity Rabbi Mordechai Liebling is Director The rabbinic commentary on this of this law by reversing normal of the Social Justice Organizing text stresses the seriousness of this contract law. Normally the burden of Program of the Reconstructionist law. Anyone violating it is considered proof is on the one who is owed Rabbinical College. Reprinted with guilty of oppressing a neighbor, money; in this case the burden of permission of the author, this article stealing, and oppressing the poor in proof is on the employer. The worker originally appeared in LABOR on the addition to violating the expressed is assumed to be owed the money Bimah: A Special Resource for laws about paying wages promptly. unless the employer can prove Synagogues. These are very serious offenses. We otherwise. Workers’ wages are given don’t often think of underpaying higher rights than other types of workers as stealing, but the rabbis debts. rightly understood it as theft. They Christian and Jewish religious say it as stealing one’s life. I think institutions -- nursing homes, that it can be understood as theft on hospitals, schools -- need to heed the Rabbi Saul J. Berman The central event of Biblical history is the Exodus. More space is devoted to it than to the narrative of creation. It is referred to more frequently than the revelation at Sinai. It is used as the rationale of many other Mitzvot of the Torah — of Shabbat and the Holidays, of Tefillin and tzitzit, and of many interpersonal Mitzvot. God identifies Himself as the Deity of the Exodus, and it is the only Biblical event which the Torah itself commands to be verbally affirmed daily (Deut. 16:3). What precisely is it that we are rake leaves in this area until you required to remember in our return to instruct him to stop. daily verbal expression about the This is ruthless labor? This is the Exodus? paradigm of evil in the Deuteronomy 7:18 instructs relationship to vulnerable us that we are to remember that people? God was the one who took us out The Rabbis are here teaching of Egypt. Exodus 13:3 suggests us a profound lesson. The most that we are to remember that we, demeaning form of oppression the Jewish People, chose to leave of a laborer is to assign to him when God offered us the meaningless work. The most opportunity. Then, in five ruthless form of abuse of a separate passages in the Book of laborer is to have him engage in Deuteronomy, the Torah an activity which serves no implores us to remember that we on our causing similar pain to productive purpose and, therefore were slaves in the land of Egypt other vulnerable persons. prevents him from having any (Deut. 5:15; 15:15; 16:12; 24:18 What then was the character of pride in his achievement. and 24:22.) In the first of these the oppression and pain which we The measure of proper instances, the Torah uses this suffered, the vivid recollection of treatment of labor is not simply remembrance as a motive for the which will impact so directly on the physical rigors to which the observance of Shabbat. In the our own behavior? The Torah employee is exposed. The other four, the remembrance of refers to that labor as “avodat employer has a responsibility to what is was like to be slaves in perach”, rigorous or ruthless preserve the dignity of the Egypt, is to serve as the vehicle work (Ex. 1:13,14.) The horror of employee through assuring that he through which we shape our such ruthless labor is so intense in or she can achieve a sense of ethical behavior in relation to the the Torah that later verses meaning in the labor which she poor, the oppressed and the explicitly forbid a Jewish person performs. disadvantaged. from assigning “avodat perach” The remembrance of the So long as we clearly recall to his or her bondsmen, servants Exodus calls to our consciousness the character of our own or laborers (Lev. 25:43 and 46.) not only the physical protection of oppression at the hands of our But what is the nature of such laborers, but their emotional and Egyptian taskmasters, the Torah labor? spiritual protection as well. expects that we will be moved in The Sifra, the Midrash our personal conduct to Halakhah to the Book of Rabbi Saul J. Berman is Associate emancipate slaves, to include the Leviticus (commenting on Lev. Professor of Jewish Studies at poor in our rejoicing on our 25:43), offers a definition of this Stern College, and an adjunct Holydays, to avoid bias against horrendous and evil form of Professor at Columbia University the weak, and to make our work, by illustration. “Avodat School of Law. Reprinted with gleanings available to the perach”, says the Sifra, is telling a permission of the author, this stranger, the orphan and the laborer to bring you a cup of article originally appeared in widow. In sum, the memory of water when you don’t really LABOR on the Bimah: A Special our own pain will be a constraint intend to drink it, or telling him to Resource for Synagogues. Readings on Traditional Jewish texts on Labor and Worker Rights Compiled by Arieh Lebowitz anon., “Labor,” ENCYCLOPEDIA (New York, NY 1970) Fendel, Zechariah, “Employer- JUDAICA Vol. 10, Keter ---- “Severance Pay: Hired Servant or Employee Relations,” and “The Publishing House (Jerusalem, Independent Contractor - Survey Abusive Employer,” in THE Israel 1972) of Recent Halakhic Periodical HALACHA AND BEYOND: Ayali, Meir, “Labor and Work in the Literature,” in Tradition 17, no. 3 PROVIDING AN INSIGHT Talmud and Midrash,” [Hebrew] (New York, NY 1978) INTO THE FISCAL ETHICAL Yad La-Talmud (Ramat Gan, ---- “Severance Pay,” in Jewish Law RESPONSIBILITIES OF THE 1984) Annual 3 (1980) TORAH JEW, AS WELL AS AN Baron, Salo, “Economics and Social ---- “Survey of Recent Halakhic IN-DEPTH STUDY OF THE Justice,” in “THE ECONOMIC Periodical Literature [particularly BITACHON CONCEPT, VIEWS OF MAIMONIDES” in p. 126, Tenure on p. 129, and Hashkafah Publications (New ANCIENT AND MEDIEVAL Employment During the Post- York, NY 1983) JEWISH HISTORY, ed. Arthur Nuptual Week on p. 136],” in Heinemann, Joseph H., “The Status of Hertzberg & Leon A. Feldman, Tradition 14, no. 4 (New York, the Laborer in Jewish Law and Rutgers University Press (New NY 1974) Society in the Tannaitic Period,” Brunswick, 1972) ---- “Teachers' Unions - Survey of in Hebrew Union College Annual ------“Free Labor,” op. cit., pp. 248- Recent Halakhic Periodical 25 (1954) 260. Literature,” in Tradition 19, no. 3 Hirsch, Richard G., “Labor - Rights Bazak, J., comp. JEWISH LAW AND (New York, NY 1984) and Responsibilities,” in THE JEWISH LIFE: SELECTED ---- “Teachers' Unions,” in Jewish WAY OF THE UPRIGHT: A RABBINICAL RESPONSA (pp. Law Annual (1987) JEWISH VIEW OF ECONOMIC 75, 80), Union of American ---- “Tenure: A Review of a JUSTICE, Union of American Hebrew Congregations (New Rabbinical Court Judgment,” in Hebrew Congregations (New York, NY 1979) Jewish Law Annual 1 (1978) York, NY 1973) Bleich, J. David, “Organized Labor;” Blumenfield, Samuel M., LABOR IN Horowitz, George, “Hired Workers/ “Tenure,” in CONTEMPORARY THE BIBLE, Dissertation Further Rules Favorable to the HALAKHIC PROBLEMS (Vol. Hebrew Union College Worker,” in THE SPIRIT OF 1), KTAV Publishing House, (Cincinnati 1930) JEWISH LAW, Central Book Inc. / Yeshiva University Press Cronbach, Abraham, “Labor,” Company (New York, NY 1963) (New York, NY 1977) UNIVERSAL JEWISH Jacobs, Louis, “Strikes,” in WHAT ----”Severance Pay;” “Teachers' ENCYCLOPEDIA (New York, DOES JUDAISM SAY Unions,” in CONTEMPORARY NY 1939-1943) ABOUT ...? [pp. 309 - 310], HALAKHIC PROBLEMS (Vol. ------, “Social Thinking Keter Publishing (Jerusalem 2), KTAV Publishing House, in the Sefer Hasidim,” in Hebrew 1973) Inc. / Yeshiva University Press Union College Annual 22 (1949) Jakobovits, I., “The Right to Strike,” (New York, NY 1983) Elon, Menachem, “Ha'anakah in STUDIES IN TORAH ----”Organized Labor - Survey of (Severance Pay),” in JUDAISM: JEWISH LAW Recent Halakhic Periodical ENCYCLOPEDIA JUDAICA FACES MODERN PROBLEMS, Literature,” in Tradition 13, no. 1 Vol. 7, Keter Publishing Yeshiva University Dept. of (New York, NY 1972) (Jerusalem, Israel 1972) Special Publications (New York, ---- “Physicians' Fees - Survey of Fasman, Oscar Z., “The Attitude of NY 1965) Recent Halakhic Periodical the Hafetz Hayyim toward ---- “The Right to Strike - Review of Literature,” in Tradition 19, no. 4 Labor,” in ISRAEL OF Recent Halakhic Periodical (New York, NY 1981) TOMORROW, ed. by Leo Jung, Literature,” in Tradition 5, no. 2 ---- “Physicians' Strikes - Survey of Herald Square Press, Inc. (New (New York, NY 1963) Recent Halakhic Periodical York, NY 1946), pp. 117-184 ---- “Strikes - Survey of Recent Literature,” in Tradition 21, no. 3 Federbush, Simon, THE JEWISH Halakhic Periodical Literature,” (New York, NY 1984) CONCEPT OF LABOR, Torah in Tradition 7, no. 1, 4/8 (New ---- “Rabbinic Contracts - Survey of Culture Department, Jewish York, NY 1965/1966) Recent Halakhic Periodical Agency and HaPoel haMizrachi ---- “Workmen's Compensation and Literature,” in Tradition 11, no. 3 of America (New York, NY 1956) Severance Pay - Review of Recent Halakhic Periodical and Wagnalls (New York & SPEAK, Jason Aronson, Inc. Literature,” in Tradition 4, no. 2 London, 1935) (Northvale, NJ and London, (New York, NY 1962) ----, “The Attitude of Judaism Toward England 1989) Jung, Leo, “The Workingman,” in the Laborer,” in JUDAISM: AN Sulzberger, Mayer, “The Status of HUMAN RELATIONS IN ANALYSIS AND AN Labor in Ancient Israel,” in JEWISH LAW, Jewish Education INTERPRETATION, Funk and Jewish Quarterly Review 13 Press / Board of Jewish Wagnalls (New York & London, (1922-23); reprinted separately Education, Inc. (New York, NY 1935) (Philadelphia PA 1923) 1967/1970) [Reprinted in Neusner, Jacob, THE ECONOMICS Tamari, Meir, IN THE BETWEEN MAN AND MAN, OF THE MISHNAH, University MARKETPLACE: JEWISH Jewish Education Press / Board of of Chicago Press (Chicago, IL BUSINESS ETHICS, Targum Jewish Education, Inc. (New 1990) Press (Southfield, MI 1991) York, NY 1976)] Perry, Michael S., LABOR RIGHTS ------, WITH ALL YOUR -----. “Labor in Jewish Law,” in IN THE JEWISH TRADITION, POSSESSIONS: JEWISH BUSINESS ETHICS AND Jewish Labor Committee (New ETHICS AND ECONOMIC JEWISH LAW, Hebrew York, NY, 1993) LIFE, The Free Press (New York, Publishing Company in Reines, Chaim W., “Labor in NY 1987) conjunction with the Board of Rabbinical Responsa,” in Vorspan, Albert, and Eugene J. Jewish Education of Greater New ISRAEL OF TOMORROW, ed. Lipman, “Labor,” in JUSTICE York (New York, NY 1987) by Leo Jung, Herald Square AND JUDAISM, Union of Katz, Mordechai, PROTECTION OF Press, Inc. (New York, NY 1946) American Hebrew Congregations THE WEAK IN THE TALMUD, ----, “The Jewish Conception of (New York, NY: 1956) Columbia University Press (New Work,” in Judaism, 8 (New York, Warhaftig, Shillem, “Labor Law,” in York, NY 1925) NY 1959) ENCYCLOPEDIA JUDAICA Klagsbrun, Francine, “Work, Wealth Riemer, Jack, “The Jewish view of Vol. 10, Keter Publishing House and Philanthropy,” in VOICES work (Avodah), in Jewish (Jerusalem 1972) OF WISDOM: JEWISH IDEAS Heritage (Summer 1962), p. 21- Weisfeld, Israel H., “LABOR AND ETHICS FOR EVERYDAY 23 LEGISLATION IN THE BIBLE LIVING, Pantheon Books (New Sacks, Eliot, “Teachers and the right AND TALMUD, Yeshiva York, NY 1980) to strike,” L'eylah (London: New University (New York, NY 1974) Kohler, Kaufmann, “Labor,” in Year 5746) Wigoder, Geoffrey, “Labor and Labor Jewish Encyclopedia, vol. 7, p. Sacks, J[onathan?], “Halacha: Laws,” in ENCYCLOPEDIA OF 590 (New York, NY 1901-1906) Industrial Relations in Jewish JUDAISM [2002] Levine, Aaron, FREE ENTERPRISE Law,” in Ha-Zvi 13 (Mizrahi Wolkinson, Benjamin W., “Labor and AND JEWISH LAW: ASPECTS Journal) (London: Purim 5739) the Jewish Tradition - A OF JEWISH BUSINESS Schnall, David J., BY THE SWEAT Reappraisal,” in Jewish Social ETHICS, KTAV (New York, NY OF YOUR BROW: Studies Vol. 40 no. 3/4 (S/F 1978) 1980) REFLECTIONS ON WORK Woll, Jonathan S., THE ----, “Jewish Business Ethics in AND THE WORKPLACE IN EMPLOYER-EMPLOYEE Contemporary Society,” in CLASSICAL JEWISH RELATIONSHIP IN BUSINESS ETHICS AND THOUGHT, KTAV (New York, SHULCHAN-ARUCH JEWISH LAW, by Leo Jung, NY 2001) Dissertation Hebrew Union Hebrew Publishing Company in Shapira, Abraham, “Work,” in College (Cincinnati, OH 1976) conjunction with the Board of CONTEMPORARY JEWISH Wolsey, Louis, “The Historic Attitude Jewish Education of Greater New RELIGIOUS THOUGHT, by of Judaism to Labor,” in CCAR York (New York, NY 1987) Cohen, Arthur A. and Mendes- Yearbook Vol. 38 (1928) [pp. ----, “Labor Mobility: A Halakhic Flohr, Paul, The Free Press (New 311-343] View,” in Gesher 5, no. 1 (1976) York, 1987) Zipperstein, Edward, BUSINESS ----, “Minimum Wage Legislation - A Sicher, Gustav, “Concept of Work in ETHICS AND JEWISH LAW, Halakhic Perspective”, in the Jewish Faith,” in JEWISH KTAV (New York, NY 1987) Tradition 24, no. 1 (New York, STUDIES: ESSAYS IN HONOR NY 1988) OF G. SICHER, ed. by R. Iltis, *** Levinthal, Israel H., “The Attitude of Council of Jewish Religious Judaism Toward Labor,” in Communities (Prague 1955) This listing is a `work-in-progress' - JUDAISM: AN ANALYSIS AND Silverman, William B., “The Dignity additional suggested entries welcome. AN INTERPRETATION, Funk of Labor,” in THE SAGES צֶדֶ ק צֶדֶ ק , ִרְ ֹ לְמַעַ ִחְיֶה וְיָרְַ ָ אֶ ת הָ רֶ , אֲֶ ר יְהוָה אֱלֹהֶ י ָ נֹתֵ לָ ְ . Labor on the Bimah Resource Guide 2011 / 5771-5772

Notes

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