Frequently Asked Questions
Q: What does 'you shall not defraud one another' mean in Leviticus 25:17?
A: This verse prohibits any form of deception or unfair treatment in business or personal dealings. Rashi explains that it includes verbal oppression (ona'at devarim), such as misleading someone or causing emotional distress, as well as financial fraud (ona'at mamon). The Torah emphasizes treating others with honesty and integrity.
Q: Why does the verse mention 'fear your God' after the prohibition against fraud?
A: The Rambam (Hilchot De'ot 2:6) teaches that fearing God reminds us that even if no human sees our actions, God knows our intentions. Fraud can sometimes be hidden from others, but we must remember that God judges our behavior. This encourages ethical conduct even when no one is watching.
Q: How does Leviticus 25:17 apply to business dealings today?
A: The Shulchan Aruch (Choshen Mishpat 228) applies this verse to modern commerce, forbidding overcharging, withholding information, or any unfair advantage in transactions. Jewish law requires transparency and fairness in business, ensuring trust between buyers and sellers as a reflection of divine commandments.
Q: What is the connection between this verse and the broader context of Leviticus 25?
A: Leviticus 25 discusses the Sabbatical (Shemitah) and Jubilee (Yovel) years, emphasizing social justice. This verse reinforces that ethical treatment of others is central to a holy society. The Sforno explains that economic fairness prevents exploitation, ensuring harmony during these special agricultural cycles.
Q: Does 'do not defraud' apply only to money, or are there other forms of oppression?
A: The Talmud (Bava Metzia 58b) expands this to include verbal oppression—such as insulting someone or reminding a repentant person of past mistakes. The Ramban (on Leviticus 25:17) stresses that causing emotional pain violates this commandment just as much as financial harm.
Prohibition of Fraud (Ona'ah)
The verse (Vayikra 25:17) prohibits ona'ah, which Rashi explains as wronging another person through deceit in business or speech. The Rambam (Hilchot Mechira 12:1) elaborates that this includes both monetary fraud (overcharging or underpaying) and verbal oppression (hurtful words). The Torah emphasizes that fear of Heaven (yirat Shamayim) should prevent such behavior, as human courts may not always detect these transgressions.
Fear of God as a Deterrent
The clause "v'yareita mei'Elokecha" (and you shall fear your God) appears in contexts where transgressions are easily concealed (Sifra, Behar 4:4). The Talmud (Bava Metzia 58b) teaches that verbal oppression is worse than financial fraud because it affects the soul, and there is no possibility of restitution. Only God fully knows one's intentions, hence the need for Divine reverence.
Divine Authority Behind the Command
The conclusion "ki ani Hashem Elokeichem" establishes God as the ultimate authority behind this mitzvah. The Kli Yakar explains that recognizing God's constant presence should inspire ethical conduct even when human oversight is absent. This mirrors the principle in Pirkei Avot (2:1) to "consider three things and you will not come to sin: Know what is above you - an eye that sees and an ear that hears."
Practical Applications from Halacha