Jewish Business Ethics – Online Business Ethics Course

Jewish Business Ethics - Online Business Ethics Course

Business ethics are related to Jewish religion. The ethics that are examined in this form are ethical issues that arise in a business environment. There are over 100 in the Torah. Mitzvot is a Hebrew word. There arecommandments concerning kashrut Many more than is concerned with the fitness of one’s money. kashrut Of food. The subject is treated in Rabbinic literature both from an ethical and an extensive point of view.Mussar is a person.There is a legal and a legal.Halakha.The point of view is what it is.

Teaching Business Ethics Online: Perspectives on Course Design ...

The ethical perspective.

The general gravity with which business ethics are treated in Jewish thought is illustrated by the widely quoted Talmudic tradition that in one’s judgement in the next world, the general gravity is. First time. Was it true that you were honest in business? The Mussar and Chassidic literature also discusses business ethics in great detail. The examples are followed.

Aggadic is a language. There are discussions about honesty in business. The obligation is examined in the context of profanation of God’s Name and of the Love of God. To make the question seem more clear. The word is Talmudic. dictum is a Latin word.Bava Kamma is a person. Themishnaic order of Nezikin should be studied by anyone who wants to achieve saintliness. Character is tested through business according to Avot de-Rabbi Natan. The major principle of the religion. Torah im Eretz. It underpins much. It’s called Hashkafah. One needs to earn their living through productive labor, while also warning against materialistic things, in order to be a Jewish thinker. Kiddushin The ideal that one’s profession be “clean” is discussed in 4:14.

The. Mesillat Yesharim is a person.The Mussar text devotes a lot of discussion to honesty in business and the role this plays in character development. Rabbi Lipkin Salanter, founder of the Musar movement in Eastern Europe, taught that one should check to see if their money is earned, just as one should check to make sure their food is kosher. The first published work by the chofetz Chaim was about honesty in weights and measures.

For further resources, see and some examples in the Chassidic thought. It is based on the facts. Maamar. The power of doing business ethically is not equal to the power of meditation and prayer.Padah B’Shalom is a Hebrew word., 5739) . The angels descending and ascending on the ladder seen in the dream of Ya’akov was discussed by the Admor of Belz. gematria The value of something. sulamLadder is equivalent to that of. kesefMoney is money. . The teaching here is that while a few are able to ascend spiritually in the way they earn and spend their money others should instead descend here. There are no lusts or needs that need separation and religious guidance greater than in human activity. The “Shelah”, according to the “Shelah”, is ” Sha’ar Haotiyot.That is.

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Legal treatment.

There are over 100. Mitzvot is a Hebrew word. The following sub-sections discuss a few examples of commands concerning commercial and business conduct. The principles relating to these commandments are developed in the Mishnah and the Talmud. A person named Nezikin.) . The major codes of Jewish law are the ones that detail the detailed laws. The Torah is called Mishneh Torah.Particularly books 11. A person named Nezikin., 12. Kinyan. Both and 13. It is called Mishpatim.And Shulhan Arukh.Particularly. Choshen Mishpat.) . Various responsa have discussed the specific questions numbering in the thousands. For a general survey, see “The Challenge of Wealth” by Dr. Meir Tamari. Michael S.Perry wrote “Labor Rights in the Jewish Tradition.” For an overview of “”The Challenge of Wealth” as well as the resources listed at; for discussion relating to specific contemporary issues see and below; and for a moreholistic Halachic discussion with detailed references, see the works by Marburger and Wagschal.

Accurate weights and measures are required.

The Book of Leviticus says you should not fudge measures of length, weight, or capacity. You will have an honest balance, an honest weight, and an honest hin.

Monetary deception is forbidden.

Leviticus 25:14 states that you shall not deceive one another when you sell or buy something from your neighbor. The code Rambam, Mekhira, Chapter 12 was used to create a series of specific laws prohibiting. Ona’ah.Monetary deception. The prohibition is on the sale of an article at more than its market value, or the purchase of an article at less than its market value, which is presumed to be fraud. A discrepancy of one-sixth allows the wronged party to get the cancelation of the sale or purchase, if they can prove that the article is worth six money-units. The rule was used to apply overcharge when the buyer had an opportunity to show his purchase to a merchant or one of his friends. The merchants were overjoyed when R.arfon extended the time for re-scission to the whole day, but they demanded the restoration of the old rule.

The seller or purchaser can make a complaint, even if the opinion of R. Judah ben Ilai is not in their favor. The purchaser may ask for the return of excess paid by him or for the re-enactment of the transaction.

The opinion was that a lack in weight of at least one in twelve should be enough for a complaint, but the ratio of one in six was also considered. The time for complaint is extended until the money can be shown to a money-changer in a great city, or until the eve of the Sabbath, when the party deceived is apt to tender the coin in payment for his purchases.

The prohibition of verbal deception.

Leviticus 25:17 says “Do not lie to one another, but fear your God, for I the Lord are your God.” The Talmud says that Leviticus 25:17 refers to verbal deception as “ona’at devarim.”

The Mishnah says that a man may not ask what is worth when he has no intention of buying. The subject is further developed in a baraita. “When a proselyte comes to study the Law, he should not say, ‘He ate the meat of fallen or torn beasts, of unclean and creeping things, now comes to study the Law that was spoken by the mouth of Omnipotence!'” Job’s friends asked him if he had fear of God, trust, and hope when he had trouble or sickness, and if he had innocence when he had children. Practical jokes are not allowed by the baraita. One may not send ass-drivers to N. N. to buy fodder if they knew N. N. never sold hay or grain in his life.

R. Eleazar said that wronging by words is worse than wronging in trade, but not as to the latter command, “Thou shalt fear the God”. The Talmud warns that a man should beware of “wronging” his wife, because her tears are always ready to accuse him before the throne.

Geneivat da’at is a person who takes a person’s mind.

Geneivat da’at is a type of dishonest misrepresentation or deception. The prohibition on geneivat da’at is attributed to a Talmudic author. A man named Chullin. It is forbidden to tell people something that is not true. One Midrash states that. Geneivat da’at It is the worst type of theft because it harms the person. The law is associated with Gen. 31:26 and II Samuel 15:6.

Rabbi David Golinkin has explained the principle’s application to business ethics.

We would call it false packaging. The Talmud says that one should not sift the beans at the top of the corn because he is deceiving the customer. It is not allowed to paint animals or utensils to improve their appearance or cover up their defects.

We are familiar with this type of ruse. A wholesaler puts on Pierre Cardin labels after taking an inferior brand of shirt. You buy a box of tomatoes or strawberries and discover that they were packaged with bad spots facing down, when you open the box at home. We all know that used cars are polished for the purpose of overcharging the customer. Jewish law forbids such behavior.

A stumbling block is put before the blind.

The Torah states that a stumbling block cannot be placed before the blind. Jewish tradition says this is a prohibition against misleading people. Rabbi David Golinkin has pointed out some examples of what this principle prohibits when it comes to business ethics.

A real estate agent should not convince a young couple to buy a home with structural defects in order to make a quick buck. A broker should not sell a bad investment to his client. A salesman should not convince a customer to buy something that he doesn’t need.

Contemporary applications.

There are many published responsa dealing with contemporary issues.

Workers are treated.

The Jewish Labor Committee prepared a list of articles, books and other items, by over 60 authors, entitled “Readings on Traditional Jewish texts on Labor and Worker Rights.” Rabbi Michael Feinberg’s article is online. Rabbi Jacobs wrote a responsum in 2008 that argued that Jews are obligated to pay their workers on time, strive to pay their workers a living wage, and treat their workers with dignity and respect. The responsum banned making inappropriate sexual comments or advances toward workers, forbidding employees from speaking their native languages at work, and banning all bathroom breaks. The proper treatment of workers in the food industry has been a central focus of the Hekhsher Tzedek commission.


The Conservative Judaism’s Committee on Jewish Law and Standards approved a responsum written by Rabbi Barry Leff in 2007, regarding an employee’s obligation to report wrongdoing on the part of his or her employer. He concluded that if the person doing wrong can be assumed to be listened to, then there is an obligation to rebuke them, without the need for the reporter to pay any personal expenses.


The courses on Jewish Business Ethnics are taught by institutions including Harvard University.

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