Members:
Ryan Jay B. Aban
Aldrin R. Cabato
Alexander M. Dario
Ritchie R. Fortus
Loren B. Varquez
I. Exegetical Interpretation of the Seventh Commandment
“You shall not steal” (Dt. 5:19) encloses an action word which was uncommonly implied by a physical subject.[1] At first impression it is likely close to the ninth and tenth commandments which referred as the words of Yahweh in the Covenant Book. Accordingly, the seventh commandment also refers to the property rights. But, this property rights has unique emphasis on its historical background in Old Testament, Early Centuries, Hebrew and Jewish text, and for the Israelites. Thus, the seventh commandment has an implied connotation about relationship and the value of human freedom.
Stealing, in the sense of the Hebrew word ganav, refers to both the act of carrying off by stealth that which is not one’s own (i.e., theft), but also to the deceptive inner disposition that accompanies the action. And, ultimately, that deceptive inner disposition is a form of self-deception.[2]
There are a number of Mitzvot (commandments) in the Torah that relate to stealing. The most well-known source is found in the Ten Commandments. The Torah commands us, "Do not steal (loh tignov).”[3] It is less well-known that in Parshas Kedoshim, the Torah further commands us, “do not steal.”[4] The Talmud explains that the Torah is teaching two separate kinds of stealing; the stealing referred to in the 'Ten Commandments' actually relates to kidnapping a person.[5] In contrast, the stealing discussed in Parshas Kedoshim, refers to stealing the property or money of another person. The Rabbis explain that the hebrew word used for stealing in this verse, (the root of the word is 'gonev') means one specific kind of stealing - stealing in secret, where nobody else is present.[6] An example of this is if one burgles a home whilst no-one is home. Two verses later, the Torah tells us yet again not to steal lon tigzol.[7] However, on this occasion it uses a different Hebrew word, whose root is 'gezel'. The Rabbis explain that this word describes stealing openly. For example, one who robs a bank in the presence of others is guilty of 'gezel'.
If a person was asked, which is more severe kind of stealing, stealing in secret or stealing openly? He would likely say that stealing openly is worse. However, the Rabbis tell us that stealing in secret is more severe - why is the case? They explain that a thief demonstrates a blatant disregard for the will of Hashem, because he obviously disregards the commandments not to steal.[8] When this thief steals in public, he shows that he similarly has not regard for the opinions of other people. He feels no concern that they will view him in a degrading fashion. In contrast, a thief who only steals in secret demonstrates that he fears the opinion of other people. Thus, he shows a strong element of hypocrisy - he fears the opinion of other people, but has no regard for the opinion of Hashem. The open thief is, at least consistent in his disregard for what both Hashem and other people think of him.
The final form of stealing described in the Torah is known as ‘oshek’ - this is translated as cheating others. It refers to when a person refuses to pay someone who has loaned him money, or who has given him services of merchandise. Oshek is considered to be no less severe than actively taking something away from one’s fellow.
In the early century C.E. of Palestine, their property rights are more than owning of an objects or material things. Their means of property rights can be paralleled to the Greco-Roman world in which human beings were considered properties. Every tent or family was hierarchical and described as “household pyramid structure” which was patterned to the “Divine Pyramid as their religion.”[9] Every household was headed by “Pater Familius” or the Oldest Man in the tent whom was called the father/head of the family.[10] Since it was hierarchical, each members of the tent were practically owned by the head of the tent or household. Each member had their corresponding functions in the pyramid structure of Hierarchical order. Members were not necessarily biological in relation so as to be called “property” of the Head of the household. In other words, one was not allowed to steal one’s property such as slaves and those who were in the lower ranks of the tent so that the relationship to other tent must be supported. In this sense, the word “stealing” here is implied that one should not steal a man or woman, any man from their neighbor, or something of this order which most of the scholars adhere of this connotation.
Moreover, the seventh commandment “You shall not steal” (Dt. 5:19) most of the scholars believe that it is contextual. In the context of
Thus, the human value which implied in the seventh commandment of the Law of Moses is quite obviously the value of human freedom. Man’s right to be free was so sacred in
Contemporary
“Thou shall not steal”
This particular commandment covers the proper and lawful used of worldly goods and condemned the unjustly owning, taking, using, and damaging anything that belong to someone else. The commandment is reminding us, that those who possesses worldly goods, has the responsibility to use it and to share it with others, a moral obligation to help the poor individuals, groups, or nations and to work for the improvement of the economic aspect of any poor nations. In connection with this statements, we can clearly seen that the said commandment give emphasis on man’s essential role, as the steward of God’s creation, someone who is responsible not only in taking care of his environment but most of all in respecting the individual right to private property. For every human to live a reputable life his or her right to private property should be exercised and valued, only through this kind of ownership that makes him a steward of God’s creation. Only through this that he/she can perform his primary duty of cultivating the earth, to make it fruitful and profitable not only for himself but particularly to his neighbor.
We all know that the basic need of every human being is rooted on this right to private property. How can you have something to eat? Or even to have clothes for your body and shelter or a home to rest, if your right to own privately is not respected? This commandment condemned not only the improper used of worldly goods, but most of all, to treat other people as a thing to be used, rather than a person to be loved, (for example the concept of slavery as a property to be owned) are both unlawful and unjust on the Church and also an offense to God’s gratuitousness.
This commandment in relevance to private property and social justice was explicitly presented in one of the papal encyclical, known as “Rerum Novarum” It explained the common duties between labor and capital must be respected with all means. Thus, the fundamental right of a laborer as person, who is created in the image of God, must not be violated in exchange of investment or profit. as a result any acts or laws that is contrary to right to private property and social justice is a sin against this commandments, such as: unjust wage, dishonest activity, bribery in government and other institutions, and land grabbing. Anything that will promote social justice and safeguarded the right to private property is in obedient to this commandment.
[1] Collins, Raymund F. Christian Morality: Biblical foundations (University of Notre Dame Press, 1986) 49-63.
[2] Pratico, Gary D., Pelt, Van, Miles V., Pennington Jonathan T. Basics of Biblical Hebrew Vocabulary :Play away Adult Nonfiction (
[3] Cf., Parshas Yisro, 20:13.
[4] Cf., Kedoshim, 19:11.
[5] Cf., Sanhedrin, 86a – “there for an elaboration of the prohibition of kidnapping and for an explanation as to how the Rabbis came to the conclusion that the stealing here only refers to kidnapping.”
[6] Cf., Bava Kamma, 79b.
[7] Cf., 5-Kedoshim, 19:13.
[8] Pratico, Gary D., Pelt, Van, Miles V., Pennington Jonathan T. Basics of Biblical Hebrew Vocabulary: Play away Adult Nonfiction (
[9] Erhman, Bart D., The New Testament: A Historical Introduction to the Early Christian Writings, 4th ed. (
[10] Ibid., 26.
[11] Collins, Raymund F. Christian Morality: Biblical foundations (University of Notre Dame Press, 1986) 49-63.
[12] Ibid., 46-73
No comments:
Post a Comment