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THE WEEKLY SIDRA- KI SAYTZAY
Rabbi Moshe Greebel
Shlomo HaMelech famously informed us all:
“That which has been, is what shall be; and that which has been done is what shall be done; and there is nothing new under the sun.” (Koheles 1:9)
In these days of great unemployment, and other financial distress, it is virtually impossible not to be accosted by the absolute fiscal destruction which results from the combination of greed and government deregulation. Whether it’s the sub prime mortgage crisis of the banks, or the shameless avarice of Wall Street, we should not think of such greed and corruption as belonging only to the modern world, for, as Shlomo stated, “There is nothing new under the sun.”
Regarding the attribute of honesty, the Gemarah in Shabbos 31a, has this to say:
“Rava said, ‘When man is led in for (the final) Judgment, he is asked, “Did you deal faithfully (i.e., with integrity) in business, did you fix times for learning Torah, did you engage in procreation, did you hope for salvation, did you engage in the dialectics of wisdom, did you understand one thing from another?”’”
The fact that dealing honestly in all transactions is the very first question posed to a man after shedding this mortal coil, illustrates the priority and precedence of simple basic integrity. In this week’s Sidra, we are commanded to be upright in all our dealings:
“But you shall have a perfect and just weight, a perfect and just measure shall you have; that your days may be lengthened in the land which HaShem your G-d gives you. For all who do such things, and all who do unrighteously, are an abomination to HaShem your G-d.” (D’varim 25:15-16)
Directly after this prohibition of dishonest weights and measures, the Torah commands us to remember how Amalek attacked the B’nai Yisroel:
“Remember what Amalek did to you by the way, when you came forth out of Egypt.” (ibid. 25:17)
What is the relationship between dishonest business practices and the attack of Amalek? Rashi there, explains the following:
“If you are false in measures and weights, then be worried of the attack of the enemy….”
That is, one of the reasons that Amalek attacked, was for illicit business dealings of the B’nai Yisroel to each other. Hence, the proximity of the P’sukim (verses).
In the Gemarah Bava Basra 89a, we are taught the importance of market regulation, a topic very much in the news these days, in order to keep all merchants honest:
“Our Rabbis taught, ‘”But you shall have (a perfect and just weight)” teaches that market officers are appointed to (superintend) measures, but no such officers are appointed for (superintending) prices.’”
While the reason for market officers not superintending prices, is to insure healthy competition among merchants (Rashi), we do however, see once again how essential the regulation of business dealings is to society.
Now, let us take a closer look at one of our original P’sukim:
“For all who do such things, and all who do unrighteously, are an abomination to HaShem your G-d.” (D’varim 25:16)
Why is there a need for the Torah to use the word ‘all’ twice? Could the Torah not have simply stated, ‘For all who do such things and do unrighteously, are an abomination to HaShem,’ without using the second ‘all’? Obviously then, the additional term ‘all’ must be used in the Torah to include something, which is explained to us by the K’sav Sofer (Rav Avraham Shmuel Binyamin Sofer [Schreiber] 1815-1871) of blessed memory, in the following manner.
When it comes to the prohibition of Aveiros Bain Adam LaMakom (sins between man and the Omniscient One), if one sinned through not realizing what he was doing was forbidden, he is not ensnared by that particular Aveira (sin), which is not a demerit so to speak, against him.
However, concerning the prohibitions of Aveiros Bain Adam LaChaveiro (between man and his neighbor), such as dishonest business dealings and the like, since these prohibitions can be determined strictly from a sense of ethics and reason, even without the Torah having stated them, there is no such concept as sinning accidentally. It should be routinely realized, that stealing or committing fraud is immoral.
This difference between Aveiros against HaShem and Aveiros against a neighbor, can be seen from the murder of Hevel by his brother Kayin. Now, Kayin, even though not yet commanded by Hashem not to commit murder, should have realized by himself that murder is wrong, especially fratricide. That is why, when HaShem accused Kayin of the murder, He stated:
“And He said, ‘What have you done? The voice of your brother’s blood cries to Me from the ground!’” (B’raishis 4:10)
That is, explained the K’sav Sofer, this voice of his murdered brother’s blood comes of itself, to proclaim the guilt of Kayin, even though the commandment against murder by HaShem was not yet issued.
Nevertheless, when it comes to HaShem accusing Adam HaRishon and his wife of eating from the Aitz HaDa’as (tree of knowledge), which is an Aveira Bain Adam LaMakom), we find:
“…..Have you eaten of the tree, which I commanded you that you should not eat?” (ibid. 3:11)
Here, concerning an Aveira Bain Adam LaMakom, we see that HaShem made a very specific point of informing Adam HaRishon that his guilt was the result of the commandment against eating this forbidden fruit, which was already issued. This was not a commandment that Adam could have known by himself.
And here, the K’sav Sofer resolved the need for the second term ‘all,’ which acts to include guilt even to one who sins unintentionally, in matters of Bain Adam LaChaveiro. For, it is always our responsibility never to unethically harm another person physically G-d forbid, reputation wise, or, by cheating or defrauding him.
May we soon see the G’ulah Sh’laimah in its complete resplendency- speedily, and in our times. Good Shabbos.
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