What in the hell do you think justice stands for?
Aristotle says that justice is that according to which we render to each according to what is due to him.
What crime would the younger have committed to pay for the older? How absurd of you. Justice he says.....
There is a sense in which justice comes into play in the punishment of crimes, in the sense that the criminal fails to render what is due, and, in virtue of this, he incurs a debt of justice. Something becomes due to him because of the commission of his crime, namely, punishment.
I think that the modern notion of "right" should be replaced with a more classical notion of "ius" in the sense of "what is due." According to one article that I read, the Romans conceived of "ius" in a broader sense. The person who murdered his parent(s) had a right (ius)...to be tied up in a sack full of vipers and thrown into the river Tiber.
But criminal law, I think, presupposes a much broader sense of "right" which is more primordial. There are things which are due to the citizens either to be done or not to be done. And when we do the opposite, we act contrary to justice, contrary to right (ius). And this is why we incur a debt of punishment, to balance the scales of justice which have been tipped by the crime.
Justice is, first and foremost, as Aristotle says, a "making equal." Not numerically equal, of course, but proportionately so.
So I think that your conception of justice is too narrow, and I don't think that Moses conceived of it that way. Again, the Law demands a tithe to be paid for the poor, the widow, the stranger, etc. I think that this falls under the notion of "justice" in the sense of "what is due."
It is worth noting that the Catechism of the Catholic Church states:
"It is unjust not to pay the social security contributions required by legitimate authority" (CCC 2436).
Furthermore: "Love for the poor is incompatible with immoderate love of riches or their selfish use:
Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have rusted, and their rust will be evidence against you and will eat your flesh like fire. You have laid up treasure for the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. You have condemned, you have killed the righteous man; he does not resist you.
St. John Chrysostom vigorously recalls this: "Not to enable the poor to share in our goods is to steal from them and deprive them of life.
The goods we possess are not ours, but theirs."239 "
The demands of justice must be satisfied first of all; that which is already due in justice is not to be offered as a gift of charity.
When we attend to the needs of those in want, we give them what is theirs, not ours. More than performing works of mercy,
we are paying a debt of justice" (CCC 2445-2446).