The Torah (Lev. 25:14) terms the laws of cheating in business, specifically overcharging and the like, Ona’ah. The Talmud calls this “Ona’as Mamon” – financial cheating. A few verses later (25:17) the Torah introduces the laws of “Ona’as Devarim,” hurtful speech. Examples of hurtful speech are reminding someone of dark secrets from their own past, publicly embarrassing them, or giving them an insulting nickname. I often wondered why these two seemingly disparate areas of Jewish Law were both referred to as Ona’ah. What is the connection?
Rabbi Samson Raphael Hirsch zt”l writes that the Hebrew root of the word Ona’ah connotes taking advantage of another person’s weakness. Cheating in business takes advantage of a customer or vendor’s lack of business savvy, while hurtful speech takes advantage of your target’s private or public vulnerabilities.
“Taking advantage” also has positive connotations, as in “taking advantage” of an opportunity to gain rather than passing it up. Unfortunately, many seem to blur the difference between the negative and positive, and jump at opportunities even when it is at another person’s loss. Remember to consider the broad picture, how our gains may be another’s loss, and insure that our decisions are truly to our advantage!
Good Shabbos!
Rabbi Mordechai Dixler
Program Director, Project Genesis – Torah.org
As often as the spirit has inspired me I shouldn’t be amazed, but I often am. I am not Jewish, but what many refer to as Mormon. I was researching some old scriptures and ended up finding this Jewish newsletter, which I signed up for. A few months ago I heard about a car being sold for one hundred dollars. A sister member was being directed to sell her nonworking vehicle and buy another one because of the expense of fixing it. The sister is a little challenged and the good-hearted member brother was just trying to help her do this. I heard about the low price they had put on the car and offered them double that. I was sure I could fix the car for little money and sell it for ten to twenty times what I paid. My trouble is I don’t feel right about this. I know I am also my sisters’ keeper, appointed if by no one else, by God. She has another car and is doing fine, but that isn’t the point. The other brother didn’t know what a fair price was for her old car. I have decided to tell my bishop what I had done and have him return all profits I make. I don’t need any more sins on my conscious.
I only pointed out my faith because in our scriptures it clearly states that we will start studying the Jewish faith and the Jews will start studying ours. I found that scripture after I started taking your newsletters and studying more about your faith. I love the spirit!
Thank you for your teachings. This is very insightful and I believe
much of the world has forgotten how to treat our neighbors! We need
To be reminded of the law of sowing and reaping… Once again
Thank you!
I am not writing with any meanness, but only to learn if the world has changed. My understanding is that Maimonides would have said that this scripture was for Jewish/Jewish transactions and not Jewish/Gentile transactions unless such transactions were being observed in such a way that would somehow result in diminishing public opinion in respect to the Jewish people.
Has there been substantial commentary refuting this view?
[Michael – thanks for asking. Here’s an article that should shed some light on your concern. All the Best – MD]
I, too, used to wonder how to “take advantage” of opportunities for advancement without “taking advantage” of another’s weakness. As a resolution for this, I have been using the “win-no loss” approach whenever a transaction cannot be a “win-win” for both parties. This means that I try to be sure that my advancement, at the minimum, causes the other person no loss, and is with that person’s full permission after full disclosure. If it is at all possible, I strive for a creative benefit to both parties.
How would my approach be viewed in light of halacha?
[It certainly sounds like a laudable approach, as long as the other party is not consenting to your offer begrudgingly. Unfortunately this is not a forum to issue any practical advice, especially off the cuff, but I will mention that there is actually a concept in the Talmud and in Jewish Law called “Zeh Neheneh Vzeh Lo Chasar – this one gains and the other doesn’t lose.” If you’re interested in learning more about it I’d suggest asking the Daf Yomi Kollel who specialize in questions of this nature. All the Best – MD]
I believe in christianity and I study scientology. I read a variety of religions from around the world because I want to learn about other people beliefs, and different cultures. Even though the torah has its own set of morals and values, I don’t believe the Jews should use public shame or hurtful speach as in Ona’as Devarim to correct the problem. Nobody is perfect. The rabbi should talk to the person in his office about his or her sins. The information about the person’s problem should be confidential. However the other memebers at the church or synagogue sins might be worst than that person who cheat somebody out of his or her money. For example the other members at the synagogue might be a thief and a murderer. If they repent God will forgive them for their sins. In the King James version bible Jesus said ” Judge not and ye shall not be judged.”