Honest Business Practices
Bein Adam Le-chavero: Ethics of Interpersonal Conduct
By Rav Binyamin Zimmerman
Shiur #27: Honest Business Practices
The centrality of
Parashat Kedoshim in the Torah is apparent from the numerous prominent
mitzvot that appear in its instructions for a life of holiness. However, an
unfortunate consequence of the concentration of well-known mitzvot is
that others are often overlooked. In this weeks lesson we shall discuss three
interconnected mitzvot that, though fundamental, are often overlooked in
the context of the parasha.
The verses in the
beginning of Parashat Kedoshim appear, at first glance, to contain a
potpourri of mitzvot, including the prohibition of stealing and a focus
on the need for honesty, including the prohibition of denying falsely, lying,
and swearing falsely, which constitutes a profanation of the name of God. These
mitzvot read as follows:
You shall not steal, and
you shall not deny falsely, and you shall not lie, one man to his fellow, and
you shall not swear falsely by My name, thereby profaning the Name of your God.
I am the Lord. (Vayikra
19:1112)
Ibn Ezra, as well as
Chizkuni, notes that this verse is a direct outgrowth of the previous one, which
discussed agricultural gifts to the poor. After commanding the Jewish people to
provide for the needy, the Torah follows up with a reminder not to take from
others while giving to the poor.
Rashbam[1] comments that the
first of our verses discusses three different modes of illegally taking another
individuals money. A person is forbidden, he explains, to steal money, to
falsely deny having received another persons property for safekeeping, or to
lie about having received a loan.[2]
Panim Yafot clarifies that theft is, in a sense, the least of
these transgressions, in the sense that the owner is unaware of who the thief
is. Conversely, denying having received an object to watch exhibits a greater
level of obnoxiousness, and the ultimate affront is to openly lie to a
benefactor about a loan provided by him.
The placement of these
verses here stresses that the fundamental pivot of Jewish monetary dealings
consists of honesty and striving to avoid unlawful possession of property.
Notably, Targum Yonatan expresses the notion that honest monetary
dealings must be a defining characteristic of the Jewish people by rendering the
verse as, My nation, the people of Israel, shall not be thieves
Honesty in
business is not only a mitzva or a group of mitzvot, but a key factor in
an individuals religiosity.
The Slippery Slope
It might seem to us that
the Torah neednt go to the trouble of telling us to be honest in our business
dealings. The fact that it not only makes mention of this requirement, but
details various different modes of dishonestly acquiring or holding money
indicates that there is more to be learned from these verses than the elementary
need to be honest in business.
Rashi (verse 11)
describes the mitzvot as outlining a slippery slope:
If you steal, you will
eventually come to deny falsely, and consequently you will come to lie and then
swear falsely.
Rabbeinu Bachya adds:
The Torah, with its
infinite psychological insight, describes a sequence of events. One starts by
stealing, then denies having stolen, then denies it on oath. In the end, [others
discover what has been done and] one is guilty of desecrating Gods name.
Rabbeinu Bachya adds that
the injunction against desecrating Gods name, which the Torah here describes as
an outgrowth of dishonest business dealings, first appears in the Ten
Commandments. There the Torah notes that the sin of desecrating Gods name is so
severe that He will never completely forgive it.
Hadar Zekeinim describes this process of spiritual deterioration
as a snowball effect in which one sin leads to another (Avot 4:2). The
initial transgression is far more benign than those that follow, but the nature
of the slippery slope is that one continues to sin more and more, not only in
quantity of sins but also in their severity.
Rav Chaim Paltiel goes
one step further, explaining the proximity of our verses to the commandments of
the agricultural gifts to the poor. He posits that a person might embark on a
path of dishonesty by using falsehood to hide his not wanting to provide for
others from his field, claiming falsely that he has already set aside the
agricultural gifts. The verse warns that one who does so may well continue on
this path of falsehood and rob others, who will bring him to court. He then will
deny their claims, lie, lie falsely under oath, and ultimately even cheat his
workers.
One of the messages of
this parasha, then, is that there is no such thing as one little white
lie even if it is merely fibbing about having already given charity. Lying
hurts the equilibrium of honesty in a persons soul, breaks down ones sense of
right and wrong, and can lead to even graver misdeeds.
Addressing the Nation
The commentators note
that the all of the Hebrew verbs used for mitzvot in these two verses are
in the plural, despite the fact that most verbs in the chapter are in the
singular.
Targum Yonatan apparently understands this peculiarity as
indicating that the verse addresses the community as a whole; this is the reason
for rendering the verse with the words My nation, the people of Israel added,
as noted above. From this perspective, we can understand that the Torah chooses
to refer to the communal element because the Jewish peoples holiness is
expressed by how Jews comport themselves in business.
Ibn Ezra, meanwhile,
understands the plural formulation as indicating a more expansive definition of
these transgressions. For instance, the plural form of the prohibition of
denying falsely indicates that even one who is not a party to a case, but
possesses information that can force another person to return an object he was
asked to watch, is forbidden to deny this knowledge. In the case of not lying,
the plural serves to forbid even requesting that another person return money he
does not owe.
Rav Hirsch expands this
line of thought, arguing that these verses direct man not only to refrain from
obvious monetary impropriety, but even from forms of robbery and lying that one
might not have thought would be forbidden:
Had Scripture stated
here, You shall not steal [in the singular form], these words would have
addressed the individual, as in the Ten Commandments. The discussion, then,
would have been of stealing, lying, and swearing falsely per se. However, the
prohibition against these has no relation to the chapter of holiness. A person
is far from being holy if he merely refrains from stealing or swearing falsely.
Stated in the plural,
however, the words address the nation as a whole, and it is no longer possible
to say that the discussion here is of the latent sins of stealing, lying, and
swearing falsely, for these will never be committed by the whole people, nor
even by the majority. In any national society, these sins can constitute only
isolated phenomena, and the community of its own accord initiates measures to
suppress them through the power of the state.
Rather, the discussion
here is of those types of theft, lies, and false oaths that can permeate the
entire business and social life of the people indeed, these may become
dominant national characteristics. Because everyone takes them so lightly, these
offenses lose the stigma of being crimes, and even are considered to be a form
of art, deserving of praise and respect. Nevertheless, in Gods sight, they are
low and despicable: they are truly theft, lies, and false oaths. It is against
such offenses that Gods word warns here: He seeks to sanctify His people in
business and social life.
The unexpected plural
verbs, Rav Hirsch further comments, also explain why earlier the people are
termed an am an inwardly oriented community but in verses 1112 are
called an goy an outwardly oriented political unit:
Scripture says to Israel
as it dwells among the nations: you will desecrate the name of God with your
falsehood. You are Gods messenger among the peoples, and Gods name is
associated with you. As His people, you are obligated to be a model for the
nations and present to them a society that is based on justice, truth, and
faithfulness. If you stain yourself with practices that are related to theft and
falsehood, then you desecrate Gods name, which is associated with you; you
undermine the recognition of God, which you should herald and nurture through
your deeds.
Finally, Rav Hirsch
states that the plural usage here teaches that one may not even steal to
retrieve that which is rightfully his if the other party denies the obligation
(see Year 1, Lesson 25). Stealing (and profaning Gods name in the process) is
forbidden even if the goal is to salvage ones own property. Moreover, even if
the other party seems likely to perjure himself if required to take an oath, it
is better for one party, rather than two, to be responsible for desecrating
Gods name.
Denying and Lying
Following his explanation
of the prohibition of theft, Rav Hirsch goes on to find novelty in the other
mitzvot in verse 11. He explains that the prohibition of false denial
commands us to be
honest in business and social life. The consideration of our own interests must
not determine what we say. In business and in society, we must listen to anyone
who approaches us with a justified claim. We should be able to have confidence
and admit the truth even when it is to our disadvantage.
Regarding the sin of
lying, Rav Hirsch writes:
The whole immense sphere
of falsehood should have no place in business and social life, for the truth
recognition of things and relationships as they truly are is the basis of all
harmony and of all faithfulness to duty. Mans word is responsible for his
dignity and destiny; it is the moving force behind all socially redemptive
action. Falsehood turns mans word into the very opposite:
the instrument of
all evil and all crime.
Rav Hirsch then
elaborates on the relationship between these two concepts:
Brazen denial is the
robber of truth; more subtle falsehood is its thief. Just as the recognition of
the truth is more important and exalted than the value that is attached to any
material possession, so is the theft of truth a far more serious crime than the
theft of property. Even flatterers who use the most important truth, the truth
of knowing oneself, to steal from their fellow men and even hypocrites whose
whole personalities are inscribed with falseness are counted among the most
reprehensible liars. The prohibition you shall not lie is designed to banish
them from Jewish social life.
Further, just as truth
means not only logical truth but also practical truth, i.e. faithfulness, so
does falsehood denote any unfaithfulness, failure to keep ones word
Do not
deceive through empty promises: keep your word to one another.
Finally, Rav Hirsch
explains how the next verse represents the ultimate contemptible act of untruth:
Finally, and you shall
not swear falsely by My name: do not call My presence, which judges between man
and man, to your assistance to establish the truth of a lie.
Swearing Falsely for Monetary Gain
Chizkuni comments only
briefly on the prohibition of swearing falsely by the name of God, stating that
one who does so attributes no significance to Gods name and therefore is
willing to use it for false purposes.
Hadar Zekeinim adds that theft of another persons money can be
partially corrected by returning the money, but a false oath cannot be corrected.
Sforno remarks that
swearing falsely in Gods name always is forbidden. This verse, though, focuses
specifically on swearing in order to escape a monetary obligation. Therefore,
the verse states that besides causing a loss to a fellow man, the sinner
desecrates Gods name.
We should add that the
false oath itself is not the only way in which Gods name is desecrated, but the
very willingness of a Jew to lie in business is a desecration of Gods name. The
greatness of God, whose seal is truth (Shabbat 55a), is apparent when the
business of His nation is characterized by honesty. Therefore, aside from the
sin of swearing falsely in Gods name, to live falsely as a Jew is to
falsify and desecrate Gods name.
The degree of
desecration, though, depends on the individual sinner. Meshekh Chokhma
notes that, unlike the prohibitions in our verses, the verb that denotes
desecration of Gods name (thereby profaning the Name of your God) is
written in the singular. Swearing falsely always is a severe sin, but the degree
to which it desecrates Gods name is a function of the one who swears. The more
honorable he is, the greater the desecration of Gods name, and the greater the
punishment that he incurs.
Far from desecrating
Gods name and damaging another person, the intended purpose of an oath is to
establish truth and to serve as an instrument of justice. A brief overview of
the role played by oaths will flesh out their role in expressing reality in a
way that is representative of the ultimate truth.
The Nature of an Oath
If a man vows a vow to
the Lord, or swears an oath to bind his soul with a bond, he shall not profane
his word: he shall do according to all that proceeds from his mouth. (Bemidbar
30:2)
The Torah uses the term
profane for an individual who breaks his word because the basis of an oath or
vow is the sanctity of ones word. A persons word can be sacred only if it is
true. It follows that swearing falsely is not only a prohibited act, but a
desecration of ones power of speech.
The sanctity of the power
of speech, and the severity of its desecration, is further evidenced by the
punishment earned by one who swears falsely. The Gemara (Yoma 86a), as
mentioned earlier, states that such a person cannot be fully forgiven for his
sin.
Since it was stated at
Horev[3] [with regard to
repentance], absolved, one might think that even the transgression of You
shall not take the name of the Lord, your God, in vain (Shemot 20:6)
were included. Therefore, the verse states, He will not absolve (34:7). One might have thought that this also would apply
to those who are guilty of violating all other prohibitions. Therefore, the
verse states, His name (20:6): God does not absolve one who disrespects His
name.[4]
The severity of swearing
falsely is detailed further in Shevuot (39a), which records the warning
to be delivered to a person who is about to take an oath in court:
Know that the whole world
trembled when the Holy One, blessed be He, said at Sinai, You shall not take
the name of the Lord, your God, in vain. Regarding all sins in the Torah, it is
said, absolved, but here it is said, He will not absolve. For all other sins
in the Torah, [the sinner] alone is punished, but here, he and his family are
For all other sins in the Torah, he alone is punished, but here, he and all the
world are
Regarding all other sins in the Torah, if he has merits, punishment
is suspended for two or three generations, but here he is punished immediately
A Mitzva to Swear
Due to the severity of
the sin of swearing falsely, one might be inclined to refrain from swearing
altogether. It is surprising, then, that the Torah more than once states that
one ought to swear in Gods name under certain circumstances. Rambam (in
Sefer Ha-mitzvot) even counts this as one of the mitzvot, explaining:
The seventh mitzva is
that we are commanded to swear in Gods name whenever necessary whether to
ensure that something be done or to prevent ourselves from doing something
because this exalts, glorifies, and magnifies God, as it is said, and by His
name shall you swear (Devarim 10:20).
Swearing by Gods name, Rambam explains
further, actually exalts and glorifies it, due to the reverence implicit in the
logic that something is so true, one can swear by it. He concludes:
This is the intended
meaning of the scripture and by His name you shall swear, i.e. keep in mind
that He alone is the True Existence by whom it is appropriate to swear.
Thus the essence of an
oath is the recognition of the basic truth in the world: the existence of God.
An oath functions by stating that its subject is true just as God is true. When
one swears honestly, he fulfills a mitzva by bearing witness to Gods truth.
However, when one swears falsely, he equates his own perjured, desecrated power
of speech with God, as if stating that God is false! This is the reason for the
very severe punishment for swearing falsely in Gods name.[5]
How much more severe is
it, then, to swear falsely in Gods name simply for monetary gain! As terrible
as it is to desecrate Gods name in any way, one who does so in order to
accumulate property effectively chooses illegal acquisition of money over
recognition of Gods truth. This is the ultimate desecration of both mans
character and Gods name.
Living Honestly
It is in this light that
Rav Hirsch explains the pivotal role of the phrase that concludes these two
verses: I am the Lord. Quoting Maharshal (Bava Metzia 61b), he notes
that whenever a mitzva is concluded with these words, they serve as a warning
against deception and fraud, reminding us that God is present everywhere and
sees everything. A person who keeps this truth in mind will be careful to abide
by His commandments.
Now, the truths of the
conception of God that are innate in the Tetragrammaton are innumerable. Here,
though, the particular aspect emphasized is that which reflects what to us
appears to be the fundamental meaning of this name: that God brings about every
approaching moment of our lives in accordance with our need to be educated to
holiness and redemption; thanks to Him we will live to see every moment yet to
be. Every present moment is ever before Him. On the basis of the present moment,
He makes decisions regarding the coming moment. At all times He is examining our
present life. On the basis of the present, He will give us life or take our life
in the future, He will increase joy or decree sorrow.
Thus all our feelings and
thoughts, words and actions, are apparent to Him at all times; all the secrets
of our heart are well known to Him. Therefore, if we remember Him, who examines
all our feelings and thoughts, words and deeds; if we sense the holiness of His
closeness and remain aware of His watchful presence, our whole being will become
holy, as befits His holiness. And this consciousness will affect our human
relationships as well: we will be honest and reliable, truthful and just, as
befits those who are called Gods people.
Though Gods truth and
the fact of our living under His watchful eyes are especially apparent when a
person swears in His name, our actions always must bear witness to these
principles. A life of honesty is a life that recognizes Gods involvement hand
in our lot while representing Jewish honesty to the world and thus sanctifying
Gods name, rather than doing the opposite.
In the next lesson, which
will focus on the mitzvot of correct weights and measures that appear in
Parashat Kedoshim, we will continue to consider how the concept of real,
unwavering knowledge of and commitment to God is the fulcrum of honest business
practices.
[1] Cf. Sforno.
[2] It bears note that although the Torah cautions us, You
shall distance yourself from any false matter (Shemot 23:7), the only
specific prohibition regarding lying in a certain context is that appearing
here, regarding false denial of having received a loan.
[3] I.e. Mount Sinai.
[4] This gemara homiletically renders the Hebrew ve-nakkeh lo yenakkeh
as a composite of he shall be absolved and He will not absolve.
[5] For a fascinating discussion of Chasidic sources on this topic, see Rav Itamar
Eldar, Chassidut on the Parasha, on Parashat Mattot.
This website is constantly being improved. We would appreciate hearing from you. Questions and comments on the classes are welcome, as is help in tagging, categorizing, and creating brief summaries of the classes. Thank you for being part of the Torat Har Etzion community!