From HaGaon Rav Yaakov Sasson Sh’lit”a a grandson of Maran ztvk”l, head of the Yeshiva for Rabbanim Tiferet Rashbi and Rosh Kollel Birkat Avraham (translated by our dear friend Rav Daniel Levy Sh’lit”a, Leeds, United Kingdom)
It is stated in the Parashah, “You must not keep in your pouch two different weights, one large and one small” (Devarim 25:13).
The means that in previous generations they used large weights for weighing out commodities in a scale of balance. For example if a person wished to purchase a kilo of apples, they would place them on one side of the balance and on the other side the purchaser would place the weight, whose weight was exactly a kilo, and as such the scale of balance would rest evenly, then they knew that there was exactly a kilo of apples. If they used a larger weight then the vendor would be required to add more and more apples without realizing that they were being defrauded, as the weight was essentially heavier than a kilo. Likewise, the reverse, if the weight belonged to the vendor and they intentionally used a lighter weight, then the purchaser would think that there was a kilo of apples, when in reality, there were less
It follows then that there is here the transgression of theft, as well as the grave transgression of altering the measures, specifically the stones used for weighing, regarding which it is said, “Conversely, anyone who is dishonest and [has dishonest weights or measures] is repulsive to Hashem your G-D” (ibid. 25:16), this matter is a severe abomination in Hashem’s eyes.
Our Chachamim say in Bava Batra (88b), Rebbi Levi said, the punishment for weights is severe (meaning defrauding through weights) more so than the sin of sexual immorality. For concerning sexual morality it states, “el” – “these,” “These people who lived in the land before you did all these disgusting perversions and defiled the land” (Vayikrah 18:27, in contrast to defrauding with weights, it states, “Conversely, anyone who is dishonest and does these [has dishonest weights or measures] is repulsive to Hashem your G-D” (Devarim 25:16). Here it is written “eleh” – “these” (with the letter hey at the end, [thereby implying it is harsher punishment, see the continuation of the Gemara and Rashbam z”l ad loc.]). They asked in the Gemara, why is defrauding weights and measures more severe than sexual immorality? The Gemara answers that regarding sexual immorality there is a change that they will completely repent but concerning theft such as this, where the vendor steals from so many people, he is unable to make a complete repentance, for they will be unable to return what they stole to everyone.
There was a tzadik in the holy city of Yerushalyim, from Aleppo in Syria, he was called Reb David Sasson a”h. He owned a store in Yerushalayim, he wasn’t a talmid chacham, or a great rav, but a shopkeeper. Despite this, he was full to the brim with Torah and yirat shamayim.
Every day he used to thoroughly clean the scale of balance so that no residue of food remained. When people came to purchase by weight he would record the amount. He would say to the purchaser that they must pay tomorrow. For at night he would sit and thoroughly record the amount that they owed him so that he wouldn’t chas veshalom due to the rush in the shop take from someone payment that he wasn’t entitled to.
Such a cherished man was privileged to have as his son-in-law the pious Rebbi Rachamim Atiya z”l, who passed away some time ago, who was also the father-in-law of Morenu the Rishon LeTzion, Rebbi Yitzhak Yosef Sh’lita. Thanks to his exceptional diligence and care, he was blessed with sons and grandsons who became Torah scholars and leaders of Am Yisrael.
Our Chachamim say in the Midrash (Vayikrah Rabbah 33:3), “A measure of a se’ah full of sins – theft is the first adversary.” Meaning that even if a person has many sins, the sin of theft stands first and foremost against them. For this reason, Rav Abdallah (Ovadia) Somekh z”l (1813-1889) wrote (Zivchei Tzedek vol. 3 p. 272, and likewise [his pupil] the Ben Ish Chai z”l wrote (Parashat Vayelech) that the Sefaradim are accustomed that on Erev Yom HaKippurim the Chazan announces, Rabbotai! Forgive one another! For without this, “your hands are replete with blood” [see Yeshayahu 1:15]. The Talmud Yerushalmi (at the beginning of ch. 2 of Ta’anit) Rebbi Abba expounded, it is written (Eichah 3:41), “Let us lift our heart to our palms, to Hashem in heaven.” “Let us lift our heart to our palms,” we must apply our hearts to examine our palms, if they have even a trace of theft or deceit in them. “To Hashem in heaven,” that afterwards we must pray to Hashem in heaven. For if there is a creeping thing (an impure object) in a person’s hand, even if they immerse themselves in the waters of Shiloach or the waters of Creation, they attain no lasting purity until they cast the creeping thing from their hand.
Regarding the sin of theft, despite how remote it may seem to us, did not Rav Yehudah say in the name of Rav (Bava Batra 165a), “Most people are involved in theft, a minority in forbidden sexual relations, and everyone in the dust of lashon hara [dust of lashon hara means lashon hara which is forbidden rabbinically].” Yet many stumble in this regard without even realising it.
It should be noted that the punishment for theft applies in both this world and in the World to Come. This concept is alluded to in the pasuk stating, “You must not keep in your pouch two different weights, one large and one small,” for if a person acts in this manner, possessing such improper weights, nothing will remain in their pouch, neither the large weight nor the small one, as they will become destitute. Conversely, a person who conducts themselves properly will merit a long life and a good livelihood.
In the Gemara (Taanit 7b), Rebbi Ami states, “Rain is withheld only due to the sin of theft. The Gemara asks, What is the remedy? A person should increase in prayer. Maran, Rabbenu HaSaba zt”l cited a teaching regarding this point from the book Gevurat Ari (authored by the Gaon Rav Aryeh Leib Gunzburg z”l 1695-1785, the Av Beit Din of Metz (c. 1765-1785), known after his famous work Sha’agat Aryeh). He explained that the Gemara’s instruction to “increase prayer” applies only after a person has returned the stolen property, otherwise, neither repentance nor prayer is of any avail. Indeed, the Gemara (16a) states that a person who has committed the sin of theft and confesses it without actually desisting from the act, to what are they akin to? To a person who immerses in a mikveh whilst holding a creeping thing in their hand.
Therefore, it is a sacred duty, especially during these days, to examine whether we are in possession of anything that might involve a transgression of theft, to return it to the victim, and to appease them in accordance with the halachah. In any case of doubt, or if a person is unable to return the stolen item, they should consult a distinguished halachic authority for guidance on how to proceed.
Shabbat Shalom!