Falsifier sa feuille de temps : est-ce un péché dans le judaïsme ?

Jewish law worked out the ethics of paid time with Talmudic granularity. The principle: 'the worker's time belongs to the employer' — the sages in Bava Metzia ruled that workers may pause to recite the Shema while working (even atop a tree, per Berakhot 16a's discussion) but may not stop for extended prayer on the clock, because the hours are purchased. From that principle, falsified time records are straightforwardly theft — geneivah — combined with geneivat da'at, the false impression created in the record itself. Maimonides codifies the employee's duty of honest effort, and the later codes (Choshen Mishpat) treat padding hours as a civil wrong actionable before a court. There is a famous Mussar line: the Chafetz Chaim calculated the per-minute wage so a worker could return value honestly, and asked the pious to be 'exact in small things as in great.' The tradition also protects the flip side — employers who shave time or demand off-clock work commit oshek, with five commandments violated per Bava Metzia 111a. The scales, Jewish law insists, face both directions: hours honestly given, wages honestly paid.