The business ethics and morals of a Torah scholar:[1]
The business transactions of a Torah scholar are done with truth and honesty. He answers honestly to yes and no questions. He is stringent with himself in his accounting, and gives and yields to others when he buys from them, and is not particular with them. He pays for his purchases immediately and does not act as a guarantor or cosigner, or accept a power of attorney form and individual to do their bidding. He does not[2] enter himself to a business agreement in areas that the Torah did not obligate him, in order so he can keep his word and not change from it. If others have obligations to him by law, he grants them an extension and pardons them. He lends and bestows gifts. He does not encroach upon another’s occupation, nor does he ever cause someone discomfort. The rule is that he should be among the pursued and not the pursuers, among those who accept humiliation but not among those who humiliate [others]. Whoever does all the above and their like, of him [Isaiah 49:3] states: “And He said to me, ‘You are My servant, Israel, through whom I will be glorified.”
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[1] Rambam Hilchos Deios 5:13
[2] See Kesef Mishneh ibid that so is the more correct Nussach. An alternative Nussach states “He accepts obligations in matters of buying and selling for which the Torah does not hold him liable, in order to uphold and not go back on his verbal commitments.” Seemingly, the difference between the two versions is that according to the version recorded above in the main paragraph, he abstains from giving his word and making agreements in order so we can always withhold the right to retract if necessary and not considered dishonest. According to the second version, he abstains from retracting from an agreement once he gave his word. Seemingly, the argument against the second version is due to the fact that not only a Torah scholar is obligated to keep his word but rather every Jew, and hence this matter should not listed as a unique trait of Torah scholars. Vetzaruch Iyun!
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