The subject thus receives an extensive treatment in Rabbinic literature, both from an ethical (Mussar) and a legal (Halakha) point of view.
In the Book of Sirach, verses 26:29-27:3 offer a "remarkably sceptical" view of business:As a stake is driven firmly into a fissure between stones, so sin is wedged in between selling and buying.
[5][6]In addition to these, and numerous other Talmudic passages, the Mussar and Chassidic literature also discuss business ethics at great length.
The Talmud (Bava Metzia 49b and 50b) and later codes (Rambam, Mekhira, Chapter 12) expand on this verse to create a series of specific laws prohibiting ona'ah, monetary deception.
A discrepancy of one-sixth enables the wronged party to secure the cancelation of the sale or purchase; that is, an article worth six money-units in the market may not be sold for seven or bought for five (B. M. 49b).
It is said that R. Ṭarfon taught at Lydda that the discrepancy must amount to one-third to justify an action, whereupon the merchants rejoiced; but when he extended the time for rescission to the whole day they demanded the restoration of the old rule.
[18] Either seller or purchaser, whether merchant or one in private life, may make the complaint, notwithstanding the opinion to the contrary of R. Judah ben Ilai.
[18] In the case of changing money it was suggested that a lack in weight of even one in twelve should be sufficient ground for complaint, but the prevailing opinion fixed here also the ratio of one in six.
The Talmud then dwells upon the unpardonable sin of "blanching the face of one's neighbor in public," and closes with the admonition that under all circumstances a man should beware of "wronging" his wife, because her tears are ever ready to accuse him before the throne of God.
It is forbidden to paint animals or utensils in order to improve their appearance or cover up their defects (Bava Metzia 60a-b).We are all familiar with this kind of ruse.
When it comes to business ethics, Rabbi David Golinkin has pointed to the following examples of what this principle prohibits: "A real estate agent should not dupe a young couple into buying a home with structural faults simply in order to make a fast buck.
The responsum prohibited "publicly yelling at, mocking, or otherwise embarrassing workers; forbidding employees from speaking their native languages at work; banning all bathroom breaks; changing work hours or adding shifts without advance notice; or making improper sexual comments or advances toward workers.
"[24][25] Enforcing laws regarding the proper treatment of workers in the food industry has been central to the efforts of Conservative Judaism's Hekhsher Tzedek commission.
[26] Rabbi Barry Leff authored a responsum in 2007, approved by Conservative Judaism's Committee on Jewish Law and Standards, regarding an employee's obligation to report wrongdoing on the part of his or her employer.