the light of 14 Nisan 5783 | אור י"ד ניסן ה'תשפ"ג
Parashat Vayikra — The Triple Sin of Dishonesty by Rabbi Eli J. Mansour
Parashat Vayikra addresses the situation of somebody who falsely denied
on oath owing money to another person. The Torah (5:21) gives several
examples, such as a situation where a person entrusted his fellow with
his object, or lent him money, and the recipient later denied receiving
the object or money. Another example mentioned by the Torah is "Ashak
Et Amito" – where somebody hired a person to work for him, and then
denied owing him wages. If the person falsely swore that he did not owe
the object or money, and then confessed his wrongdoing, he must bring a
special atonement sacrifice in addition to paying what he owes as well
as a fine.
The Or Ha’haim Ha’kadosh (Rav Haim Ben-Attar,
1696-1743) notes that the Torah uses three different expressions in
reference to this offense. First, it says, "Nefesh Ki Teheta" – "If a
soul committed a sin." Thereafter, the Torah says, "U’ma’ala Ma’al
B’Hashem" – "and transgressed against G-d." Finally, the Torah
describes "Ve’kihesh Ba’amito" – that the person "denies his fellow."
The
Or Ha’haim explains that these three phrases refer to the three
different aspects of this sin, falsely denying a debt that one owes to
his fellow.
Firstly, and most obviously, "Ki Teheta" – such a
person commits the sin of theft, keeping for himself that which belongs
to his fellow. Such conduct constitutes theft, plain and simple, no
different from forcibly seizing someone else’s possession.
Secondly,
"U’ma’ala Ma’al B’Hashem" – this denial amounts to a direct offense
against G-d Himself. If a person rightfully owns something, then we
must believe that G-d, in His impeccable justness, determined that this
person should own that money or that piece of property. If a person
keeps for himself that which belongs to his fellow, then he in essence
casts aspersions on G-d’s justice, challenging G-d’s decision to give
the object or money in question to the other individual. The Or Ha’haim
suggests that the Torah uses a double expression – "U’ma’ala Ma’al" –
to allude to the two injustices that the liar is attributing to G-d: he
challenges G-d’s decision that his fellow should have this property, and
he also challenges G-d’s decision that he himself should not have it.
This challenge against G-d’s justice is the second aspect of this
offense.
Finally, the Torah speaks of this person as "Kihesh
Ba’amito" – literally, "denying his fellow." He does not just deny
owing his fellow the object or money that he owes; he denies his
fellow’s uprightness. He essentially accuses the rightful owner of what
he himself is guilty of – dishonesty, charging that he is trying to
steal by falsely claiming that he is owed money or an object. The
person thus not only casts aspersions on G-d – he casts aspersions on
his fellow, turning him into the criminal.
Seeking to profit
through dishonesty is thus a triple crime – theft, a challenge against
G-d’s justice, and falsely accusing one’s fellow of wrongdoing. Each
one in its own right suffices for us to avoid such misconduct; the
combination of all three makes dishonesty especially egregious, and
requires us to exercise extreme care to conduct all our financial
affairs with strict honesty.
***
I have a couple of questions for the Rav:
—How does this triple sin of dishonesty apply to the relationship between a government and the people it serves (or rules over)?
—Does a government have the right to, or is it allowed to, do or seek to do any of the above things the Rav wrote about at the people's expense (taxes, whether paid annually or through a general sales tax)?
(Readers, please feel free to add your questions in the comments.)
***
A kosher and happy Pesah 5783 | פסח ה'תשפ"ג כשר ושמח
