These sources address the halakhic prohibition of misleading others through omission or concealment of relevant information. The sources examine whether failing to disclose material facts about how material was prepared—such as AI assistance—constitutes a violation of the prohibition against geneivat da'at (stealing another's mind or creating a false impression).
אָסוּר לִגְנֹב דַּעַת הַבְּרִיּוֹת
Opens as a working sheet — explore, annotate, and export.
What the sources say
This question touches several distinct halachic issues, spanning the biblical prohibition against deception, the novel context of AI-assisted scholarship, and the duty of honest attribution in Torah study.
The Torah's foundational prohibition is stated plainly in Vayikra 19:11: "You shall not steal; you shall not deal deceitfully or falsely with one another," establishing that creating a false impression in another's mind is biblically prohibited.
The Gemara in Chullin 94a records Shmuel's ruling that it is forbidden to deceive people — and even a gentile — by allowing them to form a mistaken impression of one's effort or generosity, illustrating that genevat da'at applies even when no explicit lie is spoken.
The Rambam (Mishneh Torah, Human Dispositions 2:6) codifies that it is forbidden to steal the minds of people, adding that even a single word of enticement or deception is prohibited, and that one must instead maintain truthful speech, an upright spirit, and a pure heart.
The Rambam (Mishneh Torah, Sales 18:1) further rules that it is forbidden to deceive people in a transaction or to beguile them, and that even deceiving people with words alone — without any monetary transaction — is prohibited.
The Sha'ar HaTeshuvah (Sha'arei Teshuvah 3:184) records that the Sages declared genevat da'at to be considered more severe than outright robbery, precisely because it involves the guilt of false speech.
The Mesillat Yesharim (Mesillat Yesharim 11:5) extends this principle by ruling that it is not only the explicit act of theft or oppression that is forbidden, but anything that conceals a defect or leads another to a false understanding, and he establishes this as a general principle of faithful dealing.
מכתב מאליהו, חלק א עמוד עמוד רצט describes the inner dynamic of self-deception as a form of "genevat da'at elyonah" — a theft of the supernal mind — framing the mixing of truth and falsehood as a fundamental moral failure rooted in a willingness to seat falsehood in the place of truth.
מכתב מאליהו, חלק ה עמוד עמוד רכז discusses the yetzer ha-ra's capacity to allow a person to accept a falsehood he himself recognizes as false, and argues that only Torah — with its unique power to pierce the inner conscience — can penetrate the "timtum" (spiritual blockage) that external wisdom cannot; this framework bears on whether relying on an automated tool, while presenting its output as one's own scholarship, constitutes a self-deception that external intellectual standards alone cannot correct.
Vayikra 19:14 prohibits placing a stumbling block before the blind, a prohibition that Chazal extend to enabling another's harm through withheld information, which may bear on whether distributing an AI-generated sheet without disclosure could mislead students who rely on it as verified scholarship.
Bava Metzia 58b teaches that verbal mistreatment — ona'at devarim — is prohibited and is in certain respects more severe than monetary wrongdoing, a principle the Rambam (Sefer HaMitzvot, Negative Commandments 251) codifies as a distinct negative commandment; misrepresenting the origin of one's work may fall within the category of false impressions conveyed through speech.
Bava Metzia 59b records Rabbi Natan's dictum that "a defect that is in you, do not mention it in another," illustrating a broader ethic of honest self-presentation that demands one not project qualities onto oneself that are not genuinely one's own.
The Tomer Devorah (Tomer Devorah 1:1) argues that a person who resembles the Divine Form in external appearance but not in actions "betrays the Form," such that one's outward presentation must be matched by genuine inner integrity — a standard directly relevant to presenting AI-assisted work as one's own scholarship.
ויקרא י״ט:י״א
Leviticus 19:11
The Torah prohibits stealing, denying a deposit, and lying to one another. The verse is a foundational source for considering whether omission or presentation creates a misleading impression in interpersonal dealings.
לֹ֖א תִּגְנֹ֑בוּ וְלֹא־תְכַחֲשׁ֥וּ וְלֹֽא־תְשַׁקְּר֖וּ אִ֥ישׁ בַּעֲמִיתֽוֹ׃
You shall not steal; you shall not deal deceitfully or falsely with one another.
ויקרא י״ט:י״ד
Leviticus 19:14
The prohibition against placing a stumbling block before the blind is interpreted by Chazal as including misleading or giving harmful counsel. It is relevant if undisclosed AI assistance causes listeners to rely on material they assume was independently researched or vetted.
לֹא־תְקַלֵּ֣ל חֵרֵ֔שׁ וְלִפְנֵ֣י עִוֵּ֔ר לֹ֥א תִתֵּ֖ן מִכְשֹׁ֑ל וְיָרֵ֥אתָ מֵּאֱלֹהֶ֖יךָ אֲנִ֥י יְהֹוָֽה׃
You shall not insult the deaf, or place a stumbling block before the blind. You shall fear your God: I am the ETERNAL.
חולין צ״ד א — ד"ה וְאִי בָּעֵית אֵימָא
Chullin 94a:5
The Talmud prohibits deceiving people, including creating a false impression even where no direct monetary theft occurs. Its examples of misleading conduct are among the clearest classical sources for evaluating undisclosed assistance and attribution.
וְאִי בָּעֵית אֵימָא, מִשּׁוּם דְּקָא גָנֵיב לֵיהּ לְדַעְתֵּיהּ, דְּאָמַר שְׁמוּאֵל: אָסוּר לִגְנוֹב דַּעַת הַבְרִיּוֹת, וַאֲפִילּוּ דַּעְתּוֹ שֶׁל גּוֹי. תַּנְיָא, הָיָה רַבִּי מֵאִיר אוֹמֵר: אַל יְסַרְהֵב אָדָם לַחֲבֵירוֹ לִסְעוֹד אֶצְלוֹ, וְיוֹדֵעַ בּוֹ שֶׁאֵינוֹ סוֹעֵד, וְלֹא יַרְבֶּה לוֹ בְּתִקְרוֹבֶת, וְיוֹדֵעַ בּוֹ שֶׁאֵינוֹ מְקַבֵּל.
And if you wish, say that there is an entirely different reason why one may not send a gentile a cut-up thigh without removing the sciatic nerve: Because he thereby deceives the gentile. The gentile will think that the Jew has exerted himself to cut up the leg and remove the sciatic nerve and that although the Jew could have eaten the meat himself he decided to send it to the gentile. The gentile will therefore be more appreciative of the gift than he would be if he realized that the sciatic nerve had not been removed. This is as Shmuel said: It is prohibited to deceive people, and even to deceive a gentile. § Apropos the prohibition against acting deceitfully, the Gemara cites other statements on this topic. It is taught in a baraita that Rabbi Meir would say: A person may not importune [yesarhev] another to eat with him, making it seem as though he genuinely wants his company, but in reality he entreats him only because he knows that the other will not eat with him, i.e., will not accept the invitation. And similarly, one may not send another person many gifts merely because he knows that the other will not accept them.
בבא מציעא נ״ח ב — ד"ה מַתְנִי׳ כְּשֵׁם שֶׁאוֹנָאָה בְּמִקָּח וּמִמְכָּר
Bava Metzia 58b:6
The Talmud discusses verbal oppression, including causing emotional distress through words and reminding someone of a sensitive past. It establishes that wrongdoing can occur through misleading or harmful interpersonal communication even without monetary loss.
מַתְנִי׳ כְּשֵׁם שֶׁאוֹנָאָה בְּמִקָּח וּמִמְכָּר, כָּךְ אוֹנָאָה בִּדְבָרִים. לֹא יֹאמַר לוֹ: בְּכַמָּה חֵפֶץ זֶה? וְהוּא אֵינוֹ רוֹצֶה לִיקַּח. אִם הָיָה בַּעַל תְּשׁוּבָה, לֹא יֹאמַר לוֹ: זְכוֹר מַעֲשֶׂיךָ הָרִאשׁוֹנִים. אִם הוּא בֶּן גֵּרִים, לֹא יֹאמַר לוֹ: זְכוֹר מַעֲשֵׂה אֲבוֹתֶיךָ, שֶׁנֶּאֱמַר: ״וְגֵר לֹא תוֹנֶה וְלֹא תִלְחָצֶנּוּ״. גְּמָ׳ תָּנוּ רַבָּנַן: ״לֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ״ – בְּאוֹנָאַת דְּבָרִים הַכָּתוּב מְדַבֵּר. אַתָּה אוֹמֵר בְּאוֹנָאַת דְּבָרִים, אוֹ אֵינוֹ אֶלָּא בְּאוֹנָאַת מָמוֹן? כְּשֶׁהוּא אוֹמֵר ״וְכִי תִמְכְּרוּ מִמְכָּר לַעֲמִיתֶךָ אוֹ קָנֹה מִיַּד עֲמִיתֶךָ״, הֲרֵי אוֹנָאַת מָמוֹן אָמוּר! הָא מָה אֲנִי מְקַיֵּים ״לֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ״? בְּאוֹנָאַת דְּבָרִים.
MISHNA: Just as there is a prohibition against exploitation [ona’a] in buying and selling, so is there ona’a in statements, i.e., verbal mistreatment. The mishna proceeds to cite examples of verbal mistreatment. One may not say to a seller: For how much are you selling this item, if he does not wish to purchase it. He thereby upsets the seller when the deal fails to materialize. The mishna lists other examples: If one is a penitent, another may not say to him: Remember your earlier deeds. If one is the child of converts, another may not say to him: Remember the deeds of your ancestors, as it is stated: “And a convert shall you neither mistreat, nor shall you oppress him” (Exodus 22:20). GEMARA: The Sages taught: It is written: “And you shall not mistreat [tonu] one man his colleague; and you shall fear your God, for I am the Lord your God” (Leviticus 25:17). The tanna explains: The verse is speaking with regard to verbal mistreatment. The baraita proceeds: Do you say that it is speaking of verbal mistreatment [be’ona’at devarim], or perhaps it is speaking only with regard to monetary exploitation [be’ona’at mammon]? When it says in a previous verse: “And if you sell to your colleague an item that is sold, or acquire from your colleague’s hand, you shall not exploit [tonu] his brother” (Leviticus 25:14), monetary exploitation is explicitly stated. How then do I realize the meaning of the verse: “And you shall not mistreat one man his colleague”? It is with regard to verbal mistreatment.
בבא מציעא נ״ט ב — ד"ה מַאי דִּכְתִיב ״וְגֵר לֹא תוֹנֶה וְלֹא
Bava Metzia 59b:15
The sugya emphasizes the severity of ona'at devarim and the duty to avoid causing distress. It is relevant to the broader ethical question of whether a presentation creates a false impression or unfairly exploits listeners' trust.
מַאי דִּכְתִיב ״וְגֵר לֹא תוֹנֶה וְלֹא תִלְחָצֶנּוּ כִּי גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם״? תְּנֵינָא, רַבִּי נָתָן אוֹמֵר: מוּם שֶׁבְּךָ אַל תֹּאמַר לַחֲבֵרֶךָ. וְהַיְינוּ דְּאָמְרִי אִינָשֵׁי: דִּזְקִיף לֵיהּ זְקִיפָא בִּדְיוּתְקֵיהּ, לָא נֵימָא לֵיהּ לְחַבְרֵיהּ זְקֵיף בִּינִיתָא.
What is the meaning of that which is written: “And you shall not mistreat a convert nor oppress him, because you were strangers in the land of Egypt” (Exodus 22:20)? We learned in a baraita that Rabbi Natan says: A defect that is in you, do not mention it in another. Since the Jewish people were themselves strangers, they are not in a position to demean a convert because he is a stranger in their midst. And this explains the adage that people say: One who has a person hanged in his family [bidyotkei], does not say to another member of his household: Hang a fish for me, as the mention of hanging is demeaning for that family.
משנה תורה, הלכות דעות ב׳:ו׳
Mishneh Torah, Human Dispositions 2:6
Rambam describes deceptive interpersonal practices and instructs a person not to mislead others, even where the deception does not directly cause monetary loss. The passage supplies a systematic formulation of the prohibition of geneivat da'at.
וְאָסוּר לִגְנֹב דַּעַת הַבְּרִיּוֹת וַאֲפִלּוּ דַּעַת הַנָּכְרִי. וַאֲפִלּוּ מִלָּה אַחַת שֶׁל פִּתּוּי וְשֶׁל גְּנֵבַת דַּעַת אָסוּר, אֶלָּא שְׂפַת אֱמֶת וְרוּחַ נָכוֹן וְלֵב טָהוֹר מִכָּל עָמָל וְהַוּוֹת:
משנה תורה, הלכות מכירה י״ח:א׳
Mishneh Torah, Sales 18:1
Rambam codifies the prohibition of deceiving another person in business and interpersonal dealings, including creating a mistaken impression. This is a central halakhic formulation for the question.
אָסוּר לְרַמּוֹת אֶת בְּנֵי אָדָם בְּמִקָּח וּמִמְכָּר אוֹ לִגְנֹב אֶת דַּעְתָּם. וַאֲפִלּוּ לִגְנֹב דַּעַת הַבְּרִיּוֹת בִּדְבָרִים אָסוּר:
It is forbidden to deceive people with regard to a business deal or to beguile them. It is even forbidden to beguile a person with false flattery.
שערי תשובה ג׳:קפ״ד
Sha'arei Teshuvah 3:184
Rabbeinu Yonah discusses deception and the obligation to avoid misleading others, including through indirect or concealed conduct. The passage is useful for framing disclosure as dependent on the impression reasonably created.
אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָסוּר לִגְנֹב דַּעַת הַבְּרִיּוֹת. וְהִנֵּה הַחֵטְא הַזֶּה חָמוּר אֵצֶל חַכְמֵי יִשְׂרָאֵל יוֹתֵר מִגָּזֵל יַעַן וּבְיַעַן כִּי שְׂפַת שֶׁקֶר אַשְׁמָה רַבָּה.
ספר המצוות, מצוות לא תעשה רנ״א
Sefer HaMitzvot, Negative Commandments 251
Rambam counts the prohibition of wronging another through speech as a distinct negative commandment. It frames deceptive or distressing communication as a Torah-level ethical concern, though it is not specific to AI attribution.
הזהירנו מהונות קצתנו את קצתנו בדברים. ולשון ספרא אמרו ולא תונו איש את עמיתו זו אונאת דברים (אמור) שאם היה בעל תשובה לא יאמר לו זכור מעשיך הראשונים וכו' לא יאמר לו בכמה חפץ זה וכו' ואמרו גדולה אונאת דברים מאונאת ממון שבאונאת ממון נאמר אל תונו ובאונאת דברים הוא אומר ויראת מאלהיך.
מסילת ישרים י״א — ד"ה כִּי לֹא הַמַּעֲשֶׂה הַנִּכָּר וּמְפֻרְסָם בְּעֹשֶׁק
Mesillat Yesharim 11:5
In the chapter on theft, Ramchal broadens the concept beyond taking objects to benefiting from another's trust or causing another to act on a mistaken assumption. This is a strong mussar framework for evaluating undisclosed authorship assistance.
כִּי לֹא הַמַּעֲשֶׂה הַנִּכָּר וּמְפֻרְסָם בְּעֹשֶׁק וּבְגָזֵל הוּא לְבַדּוֹ הָאָסוּר. אֶלָּא כָּל שֶׁסּוֹף סוֹף יַגִּיעַ אֵלָיו וְיִגְרֹם אוֹתוֹ, כְּבָר הוּא בִּכְלַל הָאִסּוּר. וְעַל עִנְיָן זֶה אָמְרוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין פא): וְאֶת אֵשֶׁת רֵעֵהוּ לֹא טִמֵּא (יחזקאל יח): שֶׁלֹּא יָרַד לְאֻמָּנוּת חֲבֵרוֹ. חִלּוּק גָּדוֹל יֵשׁ בַּדָּבָר, כִּי כָּל מָה שֶׁהוּא לְהַרְאוֹת אֶת הַקּוֹנִים אֲמִתַּת טוּב הַחֵפֶץ וְיָפְיוֹ, הִנֵּה הַהִשְׁתַּדְּלוּת הַהוּא טוֹב וְיָשָׁר. אַךְ מָה שֶׁהוּא לְכַסּוֹת מוּמֵי חֶפְצוֹ, אֵינוֹ אֶלָּא אוֹנָאָה וְאָסוּר. וְזֶה כְּלָל גָּדוֹל בֶּאֱמוּנַת הַמַּשָּׂא וְהַמַּתָּן.
For it is not only the explicit and well known deed of theft or oppression which is forbidden but rather anything which may eventually lead to such a deed and cause it is included in the prohibition. On this our sages of blessed memory said (Sanhedrin 81a): "'he did not defile the wife of his fellow' (Yechezkel 18:6) - that he did not encroach upon his fellow's trade". There is a great distinction in the matter. For whatever is in order to show the prospective buyer the true value and quality of the merchandise is good and upright. But anything which is to conceal its defects is fraud (Onaah) and forbidden. This is a general principle in faithful business dealings.
תומר דבורה א׳ — ד"ה האדם ראוי שיתדמה לקונו
Tomer Devorah 1:1
The opening discussion of imitatio Dei emphasizes acting with compassion, patience, and integrity toward others. It provides a character-based lens: even where no strict prohibition is established, transparent conduct may better reflect divine attributes.
האדם ראוי שיתדמה לקונו: הָאָדָם רָאוּי שֶׁיִּתְדַּמֶּה לְקוֹנוֹ וְאָז יִהְיֶה בְּסוֹד הַצּוּרָה הָעֶלְיוֹנָה צֶלֶם וּדְמוּת, שֶׁאִלּוּ יְדֻמֶּה בְּגוּפוֹ וְלֹא בִּפְעֻלּוֹת הֲרֵי הוּא מַכְזִיב הַצּוּרָה וְיֹאמְרוּ עָלָיו צוּרָה נָאָה וּמַעֲשִׂים כְּעוּרִים. שֶׁהֲרֵי עִיקָר הַצֶּלֶם וְהַדְּמוּת הָעֶלְיוֹן הֵן פְּעֻלּוֹתָיו, וּמַה יוֹעִיל לוֹ הֱיוֹתוֹ כְּצוּרָה הָעֶלְיוֹנָה דְּמוּת תַּבְנִית אֵבָרָיו וּבַפְּעֻלּוֹת לֹא יִתְדַמֶּה לְקוֹנוֹ. לְפִיכָךְ רָאוּי שֶׁיִּתְדַּמֶּה אֶל פְּעֻלּוֹת הַכֶּתֶר שֶׁהֵן י"ג מִדּוֹת שֶׁל רַחֲמִים עֶלְיוֹנוֹת. וּרְמוּזוֹת בְּסוֹד הַפְּסוּקִים (מיכה ז, יח) מִי אֵל כָּמוֹךָ. יָשׁוּב יְרַחֲמֵנוּ. תִּתֵּן אֱמֶת. אִם כֵּן רָאוּי שֶׁתִּמְצָאֶנָּה בוֹ י"ג מִדּוֹת אֵלּוּ. וְעַכְשָׁו נְפָרֵשׁ אוֹתָן הַפְּעֻלּוֹת י"ג שֶׁרָאוּי שֶׁתִּהְיֶינָה בוֹ: הי' - תתן אמת ליעקב - מִדָּה זוֹ הִיא, שֶׁיֵּשׁ בְּיִשְׂרָאֵל מַעֲלָה, אֹתָם הַבֵּינוֹנִיִּים שֶׁאֵינָם יוֹדְעִים לְהִתְנַהֵג לִפְנִים מִשּׁוּרַת הַדִּין וְהֵם נִקְרָאִים יַעֲקֹב מִפְּנֵי שֶׁאֵינָם מִתְנַהֲגִים אֶלָּא עִם הַנְהָגוֹת אֲמִתִּיּוֹת גַּם הַקָּדוֹשׁ בָּרוּךְ הוּא יֵשׁ לוֹ מִדַּת אֱמֶת שֶׁהוּא עַל צַד מְצִיאוּת הַמִּשְׁפָּט הַיֹּשֶׁר, וְאֵלּוּ הֵם הַמִּתְנַהֲגִים בָּעוֹלָם בְּיֹשֶׁר וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְנַהֵג עִמָּהֶם בֶּאֱמֶת מְרַחֵם עֲלֵיהֶם עַל צַד הַיֹּשֶׁר וְהַמִּשְׁפָּט. גַּם כֵּן הָאָדָם צָרִיךְ לְהִתְנַהֵג עִם חֲבֵרוֹ עַל צַד הַיֹּשֶׁר וְהָאֱמֶת בְּלִי לְהַטּוֹת מִשְׁפַּט חֲבֵרוֹ לְרַחֵם עָלָיו בֶּאֱמֶת כְּמוֹ שֶׁהַשֵּׁם יִתְבָּרַךְ מְרַחֵם עַל הַבְּרִיּוֹת הַבֵּינוֹנִיִּים בְּמִדַּת אֱמֶת לְתַקֵּן אֹתָם:
Chapter 1 - That it is fitting for a person to resemble his Creator: It is fitting for a person to resemble his Creator and then he will be [configured] in the secret of the Highest Form, [both] in image and likeness. As if he is alike in his body but not in his actions, he betrays the Form; and they will say about him, "A lovely form, but ugly deeds." As behold, the essence of the Highest Image and Likeness is His actions. And what will it benefit him to have the structure of his limbs like the Highest Form, but not resemble his Creator in his actions? Therefore it is fitting that he should [make his actions] resemble the actions of the Crown (Keter), which are the thirteen highest traits of mercy. And they are hinted to in the secret of the verses (Michah 7:18-20), "Who is a power like You; He will again have mercy on us; You shall give truth." If so, it is fitting that these thirteen traits [also] be found in man. And now we will explain these thirteen actions that are fitting to be with him. The tenth: "You shall give truth to Yaakov" - this trait is that Israel has a virtue. Those average people that do not know how to act beyond the [letter] of the law - and they are called Yaakov, since they only act with true behavior; and also the Holy One, blessed be He, has a trait of truth, which is from the angle of the existence of straight judgement. And with these who act with straightness in the world, the Holy One, blessed be He, acts with truth. He has mercy upon them from the angle of straightness and judgement. A person must also behave with his fellow from the angle of straightness and truth, without inclining the judgement of his fellow - to have mercy upon him in truth; [just] like God, may He be blessed, has mercy upon the average creatures with the trait of truth [in order] to refine them.
מכתב מאליהו, חלק א עמוד עמוד רצט
A person who deceives himself by conflating good and evil, while deep down knowing the truth but choosing to distort it and reverse reality, commits a form of geneivas daas by willingly placing falsehood in the stead of truth within his own mind and, so to speak, before God, which constitutes a theft from above and amounts to stealing the external appearance of holiness while remaining inwardly impure.
וכשאדם מטעה את עצמו לערב טוב ורע, הנה תוך תוכו יודע את האמת, אבל הוא מדמה לשנות הדבר, ולהפך את המציאות, כשם שמשנה את דעת עצמו, והיינו בחינת בחירה רעה, שמוכן להושיב השקר במקום האמת בתוך דעתו, וגם, כביכול, להעלות לפניו ית' שקר במקום אמת, וזוהי גניבת דעת עליונה, והיינו בחינת גזילת השלג, להנצל בחיצוניות הקדושה גם בתוך טומאתם.
מכתב מאליהו, חלק ה עמוד עמוד רכז
The yetzer hara is uniquely crafted to enable a person to accept falsehood while knowing it is false, concealing it through a rationalization rather than sinning openly; the yetzer hara works by having one's own conscience suppress itself through known deception, and therefore the Torah was created with a special power that no other wisdom possesses—to penetrate the sealed heart and reach the conscience through fear of Heaven, which is the sanctity of Torah as the teaching of God.
בראתי יצר הרע ובראתי לו תורה תבלין (קידושין ל'). בריאה משונה הוא יצר הרע, המאפשר לאדם לקבל שקר שמכיר בעצמו שהוא שקר, ולמה יתכסה בשקר הזה? יחטא בגלוי לעצמו? אלא דהיינו גדר האדם, שקשה לו לעבור על נקודת המצפון בלי תירוץ, ובעצמו מדחה מצפונו על ידי שקר ידוע. והוצרכה לזה בריאה מצוינת אחרת, בריאת התורה, הן שום חכמה לא תנקב לתוך הלב זולת התורה. אם הלב פתוח תפעל בו החכמה אבל לנקוב את הטמטום לא תוכל שום חכמה שכלית, ורק התורה נבראה לזה בכח מיוחד לנקוב אל תוך הנקודה הפנימית ולהגיע אל המצפון ביראת שמים, והיינו קדושת התורה שהיא תורת ה'. וכבר אמר אברהם אבינו ע"ה "רק אין יראת אלקים במקום הזה והרגוני על דבר אשתי" (בראשית כ'), והיינו בראתי לו תורה תבלין.
וְכִֽי־תִמְכְּר֤וּ מִמְכָּר֙ לַעֲמִיתֶ֔ךָ א֥וֹ קָנֹ֖ה מִיַּ֣ד עֲמִיתֶ֑ךָ אַל־תּוֹנ֖וּ אִ֥ישׁ אֶת־אָחִֽיו׃
Same passage as Bava Metzia 58b:6