, and (5) directing donkey drivers seeking grain to a person whom one knows has never sold grain. The Gemara said that Scripture uses the words "and you shall fear your God" (as in ) concerning cases where intent matters, cases that are known only to the heart. Rabbi Joḥanan said on the authority of Rabbi Simeon ben Yoḥai that verbal wrongs are more heinous than monetary wrongs, because of verbal wrongs it is written (in ), "and you shall fear your God," but not of monetary wrongs (in ). Rabbi Eleazar said that verbal wrongs affect the victim's person, while monetary wrongs affect only the victim's money. Rabbi Samuel bar Naḥmani said that while restoration is possible in cases of monetary wrongs, it is not in cases of verbal wrongs. And a Tanna taught before Rav Naḥman bar Isaac that one who publicly makes a neighbor blanch from shame is as one who sheds blood. Whereupon Rav Naḥman remarked how he had seen the blood rush from a person's face upon such shaming. Reading the words of , "And you shall not mistreat each man his colleague (, amito)," Rav Ḥinnana, son of Rav Idi, taught that the word , amito, is interpreted as a contraction of , im ito, meaning: "One who is with him. " Thus one must not mistreat one who is with one in observance of Torah and commandments. The Gemara taught that the Torah three times prohibits verbally mistreating a convert — in , "And you shall neither mistreat a convert"; in , "And when a convert lives in your land, you shall not mistreat him"; and in , "And you shall not mistreat, each man his colleague." And the Torah similarly three times prohibits oppressing the convert — in , "And you shall neither mistreat a convert, nor oppress him"; in , "And you shall not oppress a convert"; and in , "And you shall not be to him like a creditor." Reading , "And you shall not mistreat a convert nor oppress him, because you were strangers in the land of Egypt," a Baraita reported that Rabbi Nathan taught that one should not mention in another a defect that one has oneself. Thus, since the Jewish people were themselves strangers, they should not demean a convert because he is a stranger in their midst. And this explains the adage that one who