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 , 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.