LEV814 The Sefer Hachinuch, in discussing the ideology behind all biblical precepts, writes: “The Torah tells us [in Leviticus 19:36] that ‘Just weights and measures shall you have.’ Even though this is included in the general commandment not to cheat one another, the Torah mentions each type of weight and measure separately in order to emphasize the enormity of the crime.” In the same verse in Leviticus, God reiterates that “I am the lord your God, who brought you out of the land of Egypt”; explains the Sifra (an extended legal commentary on Leviticus), because God took the Jews out of Egypt precisely in order that they should take upon themselves the mitzvah of just weights and measures. The sages of the Talmud reiterate the connection: “The God who distinguished between the seed of the first born who died in the plague and the other Egyptians, a distinction based on the most intimate knowledge, shall surely punish he who soaks his weights in salt in order to cheat [in secret].” Talmud Bavli, Baba Metzia 61b. In the same vein, Rashi, the quintessential commentator on the Bible, linked the abuse of weights and measures to physical calamity of great proportions. Discussing the attack of Amalek on Israel just after leaving Egypt, the first unprovoked action against Israel after the miracles at the Red Sea, he notes the proximity of the verse obligating the Jew to eternally remember Amalek [Deuteronomy 25:17] to the restatement in Deuteronomy of the above verse prohibiting false weights and measures. “If you falsify weights and measures,” notes Rashi, “be concerned about awakening the enemy.” Mere moralizing, however, does not exhaust the Jewish treatment of any problem, so our sources are replete with legal and communal enactments to prevent economic abuse through fraudulent weights and measures.

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LEV815 See [[LEV807]] Leviticus 19:35 wrong CCCBM 171-3

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LEV816 We are forbidden to deceive anyone when measuring or weighing. The Torah forbids us to deceive both Jews and non-Jews when measuring or weighing (Choshen Mishpot 231:1; Chinuch 258). Furthermore, it is the fulfillment of a positive commandment to weigh and measure accurately (Chinuch 259). The Talmud states that the punishment for inaccurate measuring is more severe than the punishment for incest. Someone who committed incest can repent. Complete repentance for someone who constantly deceives the public in weights or measures, however, is almost impossible, since it is obligatory to return that which was stolen to every individual who was cheated. (Bava Basra 88b and Rashbam). The Chofetz Chayim wrote a pamphlet entitled Kuntros Midos Umishkolos on this topic. He wrote that the enumerated scales, weights, ephah and hin to stress the severity of this prohibition; every type of deception being explicitly prohibited. A person must be very careful to ensure that whenever he sells something, he gives the customer the correct amount. A storekeeper must make sure that his weights are clean, since whenever something sticks to a weight it will be inaccurate. (Choshen Mishpot 231:12). Rabbi Yisroel Salanter said, "Just as the Rabbi of a city is responsible for checking the knives of the shochtim (ritual slaughters) for blemishes, so too must he check the weights and measures of the storekeepers." (Tnuas Hamussar, vol. 1, pp. 304-5).

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LEV817 What is the intent of: "and a just hin"? Was not "hin" in the category of: "a just ephah" [Why, then, was it singled out?} To teach that your "Yes" ["hehn" (similar to "hin")] should be just and that your "No" should be just (Bava Metzia 49b)

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LEV819 Use only precise weights and measures. Be very careful that your weights and measures are very precise, for it is known that inaccuracy regarding this matter, such as imprecise balances, can lead to various types of deceit. The weights that are placed on the balance to equal the weight of the items being sold must be exact. So, too, all vessels used for measuring any solid or liquid. Because of the seriousness of the matter, the Torah names the different methods of measuring and demands accuracy regarding each one, despite the fact that the entire matter is included in the prohibition, “A man shall not cheat his brother” (Leviticus 25:14). In the words of the Sifra, “On this condition I brought you out of Egypt--that you keep the mitzvah of accurate weights and measures.” Also, according to our sages (Baba Metzia 61b), Hashem says, “In Egypt I distinguished between those who were a firstborn and not a firstborn; so, too, I will exact judgment from anyone who puts his weights in salt in order to cheat others.” Sages also teach that courts everywhere are duty bound to appoint inspectors to check the accuracy of weights and balances. When a person is found to be remiss in this regard, the courts have the power to punish him physically and/or with a monetary fine. Worst of all, say our Sages, he who steals from the public by means of dishonest measures cannot recall all of the people that he cheated, so he is unable to make amends if later he wants to repent and return what he stole. This is the meaning when our Sages say, “The punishment for dishonest measures is very harsh.”

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LEV820 See [[LEV301]] Leviticus 19:3 "I" ISSACS 7-8

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LEV821 Not only does Judaism accept war, it accepts capital punishment as a means of dealing with internal enemies who are thought to threaten the physical or moral status of Jewish or general society. Not only do we read biblical passages enjoining the death penalty, but we read passages describing it being carried out for transgressions which to the modern eye do not seem worthy of death [this verse, Leviticus 24:23].

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LEV822 See [[GEN721]] Genesis 9:6 shed OXFORD 475-6

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LEV823 See [[LEV351]] Leviticus 19:12 swear GATES 219-21

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LEV824 Is it ever just to regard family members as responsible for the sins of another family member? Yes, but only if the family members do nothing to stop their relative, and perhaps even profit from that person's wrongdoing. The relatives share in the culpability, certainly morally, even if not legally. The Talmud teaches: "In a family where there is a tax collector [this was written during a period when Judaea was under Roman rule, and tax collectors extorted funds], all are [regarded as] tax collectors; a robber, all are robbers, because they protect him [and do not protest his deeds]" (Shevuot 39a). [In a similar manner, the Torah imposes a death sentence on one who offers his child as a sacrifice to Molech, and then says: "and if the people of the land should shut their eyes to that man when he gives of his offspring to Molech... I myself will set My face against that man and his kin…" [this and verses 2-5] The Talmud presumes that family members of tax collectors know the source of their family income, and if--once they reach maturity-- they continue to live off stolen funds, they are morally culpable. Obviously, if they truly don't know the source of the ill-gotten gains, they are not guilty. And what about the parents? Should they ever be held responsible for the crimes and misdeeds of their children? [Jewish law assumes that parents bear moral responsibility for the behavior of their minor children. That is why when the child becomes Bar Mitzvah and assumes adult responsibilities, the parents recite an unusual blessing: "Praised be He who has released me from responsibility for this one's misdeeds" (Shulchan Arukh, Orakh Chayyim 225:2). Jews thank God that their children have reached the age at which they are accountable for their own actions, a powerful illustration of how Judaism celebrates responsibility and free will.] This issue ... would seem to hinge on the parents' ability to affect their children's behavior...

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