ויקרא, פרק כ״ה, פסוק י״ז

A functioning society requires a deep sensitivity that extends far beyond basic economic honesty. Following the complex regulations of land sales and the Jubilee year, a broad moral directive addresses the hidden corners of human interaction and intention. Since a similar warning against exploitation was already given regarding the purchase of fields, commentators explore the need for this additional caution. Some view it as a direct continuation of commercial law: while the earlier instruction warned the buyer, this one specifically cautions the seller against price gouging [אבן עזרא, שד״ל]. Others note that because real estate lacks fixed market prices, human courts cannot always detect fraud, making an extra divine warning necessary [אור החיים, בכור שור, ביאור ישר]. Additionally, the intricate process of returning ancestral lands during the Jubilee naturally breeds friction, requiring a distinct plea to avoid mutual harm [ביאור שטיינזלץ].

The primary approach among commentators, however, is that the focus shifts here from monetary theft to the prohibition of psychological and emotional harm, known as verbal oppression. The very placement of this law alongside commercial regulations teaches that in the heat of financial negotiation, people easily lose their temper and lash out with hurtful words [העמק דבר]. The core rule is an absolute ban on causing sorrow, teasing, or verbally deceiving another person [רש״י, ספורנו, רלב״ג]. This cruelty manifests in various ways, such as reminding a repentant individual of their past mistakes, bringing up a convert's ancestral history, or telling a suffering person that their pain is a punishment for hidden sins. It even extends to practical jokes, like directing someone to search for goods from a person who does not sell them [מזרחי, מלבי״ם]. Planting false hope is also forbidden, such as asking a merchant for a price when there is absolutely no intention to make a purchase [רש״ר הירש]. Ultimately, verbal injury is considered far more severe than financial loss. While stolen money can be repaid, emotional scars cannot be easily erased, as the attack strikes at the very soul of the individual rather than just their property [רש״ר הירש].

The instruction to protect others carries deep social implications. Some suggest this protection applies specifically to an honest person following the Torah, excluding those who show no regard for their own dignity [תורה תמימה], while others argue the prohibition remains fully in force even toward someone who acts deceitfully [פרדס יוסף]. On a societal level, the wealthy individual purchasing a field is cautioned not to act arrogantly toward the impoverished seller who was forced to give up his land, as both stand equal before God [אלשיך]. In Chassidic thought, this duty is also linked to a person's inner truth, warning individuals not to deceive themselves by disguising bad deeds as noble intentions [ברכת אשר]. Another profound layer of verbal oppression involves giving bad advice. This refers to an advisor who offers seemingly logical counsel that secretly serves the advisor's own interests, ultimately causing the listener moral or emotional damage [רש״י, משכיל לדוד].

Because verbal slights and selfish advice are easily brushed off with excuses like "I was only joking" or "I meant well," the directive is paired with a demand to fear God. This establishes a fundamental rule for all matters of the heart: when true motives are hidden from human eyes, a person must fear the Creator who examines their innermost thoughts and knows their true intentions [רש״י, תורה תמימה, הופמן]. The reminder of God's authority reinforces that He cares equally for the honor of both the offender and the victim [ספורנו]. When a person is hurt by words, their heart breaks and tears fall. Since the gates of tears are never locked, the victim's prayer is heard immediately before the divine throne, leading to heavenly retribution [רבנו בחיי, צאינה וראינה]. Ultimately, this instills a profound awareness that God's presence is not confined to sacred spaces like the Tabernacle; rather, He stands in the very heart of the marketplace, overseeing every transaction, conversation, and human encounter [רש״ר הירש].