Jerusalem : Compass of the Diaspora Jew
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Should I tell the teacher about a suspected thief?
Q. I'm almost sure that a certain person stole from a classmate. Should I
tell the teacher?
A. Our last column on snitching received many interesting responses from
readers. (See: EXAM SCAM.) Many were surprised at the ultra-cautious
attitude Jewish tradition adopts towards informing on others. Your question
will give us another opportunity to show how we apply the special five
criteria we outlined there the "ABC's" of badmouthing others. But this
time, we'll try and provide a little more explanation of the ethical
importance of the old saw, "If you can't say anything nice about someone,
don't say anything at all."
There are three basic reasons we have to be extra careful before we make
accusations:
Likewise, when we are prompt to inform on others and make sure they are
punished, it is true that we are giving incentives to act properly. But in
a sense we are walking around with a chip on our shoulders, almost daring
people to evade punishment. If on the contrary we attempt to look the other
way, we are sending a message that wrongdoing is something unusual,
something we don't expect and don't consider overly important. Ironically,
when someone's misdeeds are kept quiet, it is easier for the wrongdoer to
repent and straighten out.
If you succumbed to temptation and cheated on a test, you would probably
resolve never to do it again and hope you never got caught; you should
consider giving others the same treatment. (Of course another thing you
should do is make sure you don't garner any advantage from you dishonest act.)
Now let's get back to the five basic guidelines provided by the classic
work Chafetz Chaim by Rabbi Yisrael Meir HaCohen of Radin. Again, only if
all five are met may we speak negatively of someone:
ACCURACY: it is forbidden to exaggerate or embellish.
BENEFIT: revelation must be the only way to way to obtain some constructive
benefit.
CERTAINTY: we must be sure the information is reliable.
DESIRE: the teller's intention must be constructive, not vindictive.
EQUITY: the revelation must not cause undeserved damage to the subject.
It's not equitable to protect one person at the expense of another.
In your case, we would apply these criteria as follows:
ACCURACY, CERTAINTY: Since you are not sure that the person stole, you must
be careful not to make your knowledge sound more certain than it really is.
If you do decide to inform, you must clearly state that you have only
circumstantial evidence.
BENEFIT: Is telling the teacher, or the victim, likely to help the person
recover the stolen object? If not, then informing is of doubtful benefit.
DESIRE: Make sure your intention is to help the victim, not to harm the
wrongdoer.
EQUITY: If the teacher, or the victimized classmate, will act in an
undeservedly harsh way against the suspect, then you shouldn't tell.
Example: if they will consider it a certainty that he stole when there is
only a suspicion, or if they will impose an unduly harsh punishment on him
if the story is corroborated.
If all these criteria are fulfilled, it is not only permissible but even
desirable to transmit the information you have. But if you're not sure
they're fulfilled, then you should just live with your doubts. It's better
one crook should go unpunished than that you should unwittingly contribute
to an environment of suspicion and mistrust.
SOURCES: Chafetz Chaim section I:10, II:10.
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The Jewish Ethicist presents some general principles of Jewish law. For specific questions and direct application, please consult a qualified Rabbi.
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