you the land of Canaan" in to teach that God gave the Land of Israel to the Israelites alone. Chapter 4 of Tractate Bava Metzia in the Mishnah, Jerusalem Talmud, and Babylonian Talmud, and chapter 3 of the tractate in the Tosefta interpreted the law of fraud in . The Mishnah defined as fraud overcharging by one-sixth of the purchase price. And the Mishnah taught that a person defrauded had until that person had time to show the purchase to a merchant or a kinsman to retract the sale. The Mishnah taught that the law of fraud applied to both the buyer and the seller, both the ordinary person and the merchant. Rabbi Judah said that the law of fraud did not apply to the merchant. The Mishnah taught that the one who was defrauded had the upper hand: The person defrauded could demand from the other the money paid or the amount by which that person was defrauded. The Mishnah taught that one who stole something worth even a perutah (the minimum amount of significant value) from a fellow and swore falsely about it had to go after the victim even as far as Media to return it. The Mishnah taught that just as the laws of fraud applied to buying and selling, so too did they apply to the spoken word. The Mishnah taught that one could not ask how much an object costs if one did not wish to buy it. At a feast, Rabbi served his disciples tender and tough cuts of beef tongue. When his disciples chose the tender over the tough, Rabbi instructed them so to let their tongues be tender to one another. Rabbi taught that this was the meaning of when Moses admonished: "And if you sell anything . . . you shall not wrong one another." Similarly, a Midrash concluded that these words of taught that anyone who wrongs a neighbor with words will be punished according to Scripture. In a Baraita, the Rabbis interpreted the words "you shall not wrong one another" in to prohibit verbal wrongs, as had already addressed monetary wrongs. The Baraita cited as examples of verbal wrongs: (1) reminding penitents of their former deeds, (2) reminding converts' children of their ancestors' deeds, (3) questioning the propriety of converts' coming to study Torah, (4) speaking to those visited by suffering as Job's companions spoke to him in