Must one give preference to Jews over non-Jews when hiring help at home or in his business? If so, under what circumstances does this obligation apply?
Maran writes in the Yoreh De’ah section of Shulchan Aruch (251:6), "Yih’yu aniyim benei beitecha" – "Poor people shall be members of your household." The Taz (Turei Zahav, a classic commentary to the Shulhan Aruch) explains this to mean that someone looking to hire domestic help should endeavor to hire Jews in need of a livelihood. Many people are not aware of this obligation to give precedence to Jewish workers over non-Jewish workers. A business owner looking to hire a salesman, computer technician, accountant, or any other kind of worker also should try to find a Jew to fill the position, rather than a non-Jew.
However, this obligation applies only when the prospective employees are equally competent and trustworthy. One need not hire a less qualified or dishonest Jew over a non-Jew. But when an employer comes upon a Jew and non-Jew of equal credentials, he must grant precedence to the Jew, even if this will cost him a little more money.
The Chafetz Chayim, in his work Ahavat Chesed, sharply denounced a practice among some Jews in his time who hired non-Jewish wagon-drivers over Jewish drivers. Furthermore, the work Orchot Yosher records a tradition he received from his rabbis that numerous wealthy businessmen have suffered financial ruin because they hired non-Jewish workers when they could have hired Jewish workers, instead.
It should be noted that Halacha establishes similar guidelines when choosing between Jewish employees. Halacha requires hiring one’s relative over another Jew, and hiring one’s neighbor over another Jew. Additionally, the requirement to grant preference to a Jew over a non-Jew applies in the converse, as well, when one is looking for work. If both a Jew and non-Jew require his services, he should give preference to the Jewish employer, assuming the work for the Jew does not involve a heavier workload.
Halacha Lema’ase: One who looks to hire help at home or in his business should give preference to a Jewish worker, unless he cannot find a Jew of equal competence and reliability as a non-Jewish worker. One should likewise grant precedence to one’s relative and neighbor over other prospective employees. Conversely, one who offers professional services should give preference to a Jewish employer, assuming that his demands do not exceed that of a non-Jewish employer.
