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LEVITICUS — 25:14 wrong

LEV981 Verbal abuse in general means [that it is forbidden] to speak in the presence of another in a manner that will embarrass him. [This prohibition] applies with even greater force if you say something directly to embarrass him or act in a manner that will cause him embarrassment.… They [our Sages] have already stated (Bava Metzia 58b): "Verbal abuse is worse than [even] monetary abuse [deceit], for regarding the former it states (Vayikra 25:17): 'And you shall be afraid of your God,' whereas regarding the latter [this verse] it does not say 'And you shall be afraid of your God.'" And of course this [sin] is compounded when it is done publicly, for we have explicitly been taught (Pirkei Avos 3:11): "He who publicly embarrasses another has no share in the world-to-come."

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LEVITICUS — 25:14 wrong

LEV982 We are forbidden to deceive or cheat others. This verse forbids us to cheat others when buying or selling (Chinuch 337). The laws of this prohibition are complex, and a halachic authority should be consulted whenever a question arises. Below are some of the essential details of this commandment: [Transcriber's note: Author provides many details and examples.].

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LEVITICUS — 25:14 wrong

LEV970 Alongside the[] moral exhortations and administrative actions taken by the halachic authorities to prevent economic suffering through restraints on the market mechanism, additional redress was provided through the application of the just price -- ona’ah -- limitation. The concept of ona’ah does not seem to flow merely from a concept of fraud or theft but rather as a form of exploitation in commercial transactions. It is instructive that the codes deal with it in the laws of buying and selling and not together with those of theft. There is valid ground to consider it primarily as a price different from that of the market price, as a result of lack of knowledge on the part of one of the parties or the use of undue influence by either of them. The basis for this interpretation lies in these observations: 1. The rabbinic concept of just price -- ona’ah-- derives from the biblical verse (Leviticus 25:14). In most places in the Bible where the word ona’ah is used, it refers to the exploitation of status or strength as for instance in the commandments (Exodus 22:20) “And a stranger you shall not oppress” and the parallel injunction in Leviticus 19:33. 2. All the commandments forbidding theft or robbery are understood to include non-Jews as well, whereas ona’ah applied only to Jews. Thus, it cannot be understood as fraud or theft, but rather as an extra duty devolving on the Jew to refrain from taking advantage of a position of, say, superior information. This duty could be implemented only in a reciprocal relationship; Therefore, it had to be limited to Jews only. 3. Ona’ah exists not only in business transactions but also in speech (ona’at d’varim). For instance, one is not allowed to vex a convert to Judaism by saying to him, “Remember the actions of your idolatrous ancestors.” The sages of the Talmud, commenting on this example, pointed out that such “Ona’ah in speech is far more serious than ona’ah in business, since the latter can be rectified by restitution, whereas the injury inflicted by speech cannot be. Ona’ah in business, after all, only affects one’s material goods, whereas one’s very being is affected by other forms of ona’ah. In the biblical text [Leviticus 25:17], the name of God is added to the injunction against [i.e., that which is traditionally understood to prohibit] ona’ah in speech but not to that [in Leviticus 25:14, quoted above] concerning ona’ah in business, making it a far more serious crime. Talmud Bavli, Baba Metzia 58b. Additional evidence that the concept of the just price is primarily a moral concept, concerned with the exploitation of ignorance or duress, may be seen from some of the halakhot in the codes, which disallow the claim of ona’ah in cases of full disclosure. Thus, for example: [Mishneh Torah, Hilkhot Mekhirah, chapter 13, halakhah 4, based on the Baraita, Baba Metzia 51b].

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LEVITICUS — 25:14 wrong

LEV983 ... we see that we have to judge matters pertaining to buying and selling as matters commanded us by the Torah. Furthermore, we learn from [this verse], that one may not exploit or oppress the other party in business, neither as regards the price nor the quality of the goods. Sefer Hachinuch on Lev. 25:14. The Mishnah objected even to nonmonetary exploitation. “Just as there is exploitation in buying and selling [the reference is to overcharging or exploiting ignorance], so there can be verbal exploitation. So one is not permitted to ask [the seller] ‘What is the price of this article?’ when one has no intention of buying.” Mishnah, Baba Metzia, chapter 14, mishnah 10. The variations and possibilities of stealing through ordinary everyday economic activities are almost unlimited. Nevertheless, it is essential from a moral point of view to limit them wherever possible. Not to do so not only causes hardship to others, but destroys the moral fabric of society and negates Divine law. So it is natural that halachic codes and communal enactments sought to minimize the scope of theft and dishonesty in legitimate commerce in many different ways.

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LEVITICUS — 25:17 abuse

LEV985 (Continued from [[EXOD660]] Exodus 22:21 afflict GATES 197-9). One who causes any Jew to suffer, although these [above] punishments were not stated in respect to him, nonetheless, he has transgressed a negative commandment, as the pasuk says [this verse], "You shall not abuse your fellowman." Our Sages, z"l, said (Bava Metzia 58b), "The Torah is referring to verbal abuse," which is a form of anguish and harassment. (This is the same language as [Yeshayahu 49:26], "I will feed the flesh of your abusers." (I.e., the words תונו in [this verse] and מוניך in [Yeshayahu 49:26] are related and refer to provocation and abuse that are specifically verbal). Our Sages, z"l, also said (Bava Metzia 59a), "All the gates are sealed, with the exception of the gate of abuse" (I.e.., All the gates to prayer are sealed, with the exception of one who cries out over verbal abuse (See Rashi)). [In contrast to the above,] when the Torah refers to monetary abuse it mentions financial transactions, as the pasuk says (Vayikra 25:14), "When you sell something to your fellowman… you must not cheat" (I.e., although this pasuk also uses the word תונו ("cheat"), here it means monetary abuse, not verbal, because the verse mentions financial transactions ("sell something to your fellowman".)) The Sages said (Bava Metzia 58b), "Verbal abuse is more severe than monetary abuse, for this one [affects] one's body while the latter [affects only] his finances; concerning the former the pasuk says [this verse], 'You shall fear your God,' while concerning the latter it does not say, 'You shall fear.'"

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