ユダヤ教で「自己破産」は罪ですか？

Judaism's debt law is three thousand years deep and stunningly relevant. The Torah's sabbatical year (shemitah) released debts every seven years (Deuteronomy 15:1-2) — history's first statutory debt jubilee — and warned against the cynical response ('beware lest you say in your heart, the seventh year is near, and your eye be evil against your poor brother and you give him nothing'). When that generosity froze credit markets, Hillel built the prozbul (Gittin 36a) — a legal transfer of debts to the court, keeping loans collectable — an ancient proof that the tradition works the balance: release for debtors, functioning credit for the poor's sake. Modern application: dina d'malkhuta dina makes civil bankruptcy law binding and usable; within it, Jewish business ethics (the Chafetz Chaim's and later authorities' treatments) demands complete honesty — concealed assets are theft and false witness combined — and takes debts to individuals especially seriously (rabbinic courts hear such claims even after discharge in some communities). The tradition's own institutions model the humane end: free-loan societies (gemilut chasadim funds) still lend interest-free, and 'the wicked borrows and does not repay' (Psalm 37:21) remains the verse of caution, beside Deuteronomy's command to open your hand anyway.