08-05-2025, 09:00 AM
(This post was last modified: 08-05-2025, 09:08 AM by COmentator.)
what is a jewish word for someone who cheats and expliots others for personel gain?
In Jewish terminology, a person who cheats and exploits others for personal gain can be referred to by several words:
Eikev: This term is used to describe a cheater.
1
Sheqer: This Hebrew word translates to "lie," "falsehood," or "deceit," and is often associated with cheating
https://www.yeshiva.co/ask/55025
However, several terms and concepts come close, depending on the specific nature of the exploitation:
Schnorrer: This Yiddish term describes a person who takes advantage of the generosity of others, often with a sense of entitlement, according to TC Jewfolk. A schnorrer is often seen as a subtle chiseler, using clever tactics and even slight deception to get money or favors from others.
Goniff: This Hebrew and Yiddish word translates to "thief" and can also refer to a swindler, cheat, or dishonest person. While a goniff might engage in outright theft, the term also encompasses more subtle forms of dishonesty and manipulation for personal gain.
Gazlan: In Torah law, this term refers to a brazen strongman who takes what is not his by force, in plain sight, says Chabad.
Oshek: This Hebrew term refers to the act of withholding someone else's item or payment by force or by refusing to return it, according to Halachipedia. This would apply to someone who exploits others by refusing to pay debts or wages.
Broader context
It's important to understand that Judaism emphasizes the importance of ethics and integrity in business and personal dealings. Jewish law (Halacha) has detailed regulations aimed at preventing various forms of exploitation, including:
Ribbit (Usury): Prohibitions against charging excessive interest, particularly to fellow Jews,
Onaat Mamon (Overcharging or Cheating): Prohibiting unfair pricing or taking advantage of someone's vulnerability.
Dishonest Weights and Measures: Strict rules against manipulating measurements to deceive customers.
Therefore, while no single word perfectly captures the concept, the various terms and the ethical principles embedded in Jewish tradition demonstrate a strong disapproval of exploiting others for personal gain
While there isn't one single perfect Hebrew or Yiddish word to capture the exact nuance of "someone who exploits others for personal gain," there are several terms that come close or describe aspects of such behavior:
Schnorrer (or Shnorrer): This Yiddish term, sometimes used pejoratively, describes a person who persistently begs or wheedles for something, often with a sense of entitlement, taking advantage of others' generosity, according to TC Jewfolk. While a schnorrer might not explicitly exploit in the way of actively manipulating or harming others for financial gain, their actions can be seen as exploiting others' kindness or obligation to charity.
Batsa: This Hebrew term from the Tanakh (Hebrew Bible) is often translated as "dishonest gain" or "unjust profit". It's used in contexts where people are pursuing wealth or advantage at the expense of others, especially the vulnerable, notes Hebrew Word Lessons. The person who engages in such actions could be described as someone seeking "batsa" or being "bōtseya batsa" – greedy for gain.
It's important to note the following:
The Jewish tradition strongly condemns exploitation and emphasizes the importance of social justice and protecting the vulnerable.
Stereotypes about Jews and greed have been used as a tool of antisemitism throughout history, says the Anti-Defamation League. It's crucial to avoid perpetuating such harmful stereotypes
In Jewish tradition, several terms describe someone who cheats and exploits others for personal gain:
Goniff (גַּנָּב / ganav): This Hebrew and Yiddish term translates to "thief" and encompasses a broader meaning, including swindlers, cheats, and dishonest individuals. It can refer to someone who steals possessions or even, metaphorically, to someone who deceives or manipulates others' feelings or trust, sometimes termed a "goniff of the heart". The eighth of the Ten Commandments, lo tignov ("do not steal"), shares the same root letters as ganav, highlighting the seriousness of such actions in Jewish law.
Gazlan (גַּזְלָן): In Torah law, this term refers to a brazen strongman who openly takes what is not his. While the goniff is stealthy, the gazlan acts without concealment.
Oshek (עֹשֶׁק): This Hebrew term, appearing numerous times in the Bible, signifies oppression, extortion, and injustice. It describes the wrongful seizure of people, property, or rights through force, deceit, or exploitation. This includes withholding wages or exploiting vulnerable individuals, according to Aish.com.
These terms reflect the strong emphasis in Jewish tradition on honesty, fairness, and the protection of the vulnerable. The Torah contains many laws designed to create a just and equitable society, reflecting the values of the prophets, according to Fiveable. Exploitation is considered a violation of God's commandments and a disruption of the harmony within the community.
In Hebrew and Yiddish, terms like "goniff" (or ganef/ganof) and "ramay" are used to refer to someone who cheats and exploits others for personal gain.
Goniff: Derived from the Hebrew root G-N-V (pronounced gah-NAV) meaning "to steal", it has expanded to denote a swindler, a cheat, or a dishonest person in general.
Ramay: This term specifically means "cheater" in Hebrew.
While not directly synonymous, another relevant term in this context is "schnorrer", a Yiddish term referring to a sly chiseler who gets money from others, often with a sense of entitlement, according to TC Jewfolk. This behavior, though not always illegal, is considered unethical in Jewish thought.
There isn't one specific Hebrew word that directly translates to "someone who defends the evil actions of others." However, related concepts and terms in Jewish thought can shed light on this behavior:
"Meilitz yosher" (מֵלִיץ יוֹשֶׁר): This term refers to a "defender" or "advocate" who emphasizes a person's good deeds, potentially to excuse their negative actions. It isn't inherently negative, but it could be used when someone is overly lenient or dismissive of wrongdoing.
"Kategor" (קָטֵגוֹר): The opposite of "meilitz yosher," it refers to a "prosecutor" or "accuser". While not directly addressing the defense of evil, it represents the opposing role in legal or ethical discourse.
"Lashon Hara" (לָשׁוֹן הָרָע): This means "evil tongue" and refers to speaking negatively about a person, even if the statements are true. Defending evil actions often involves speaking falsely or in a misleading way to shield the wrongdoer.
Broader concepts in Jewish ethics
Responsibility and accountability: Judaism emphasizes individual responsibility for actions, both good and bad. Defending evil actions goes against this principle, as it undermines accountability.
Justice and fairness: Jewish law values justice and fair judgment. Defending evil acts can be seen as an act of injustice and a perversion of justice.
In summary, while there isn't a direct Hebrew translation for defending evil actions, understanding the concepts of "meilitz yosher" (defender) and "lashon hara" (evil tongue), along with the broader principles of responsibility, accountability, justice, and fairness, offers insight into how this behavior might be viewed within Jewish ethics
Based on Jewish tradition, someone who defends or praises the wicked and their evil actions is considered an evil person.
The term "apologist" isn't a direct Hebrew word, but the concept of defending evil actions aligns with the idea of being counted among those who support and enable it, rather than opposing it.
Explanation
The passage in Mishlei (Proverbs) 27:21 highlights the idea that a person's character can be judged by what they praise. If they praise righteous deeds, they are likely a good person. Conversely, if they praise wicked acts or wicked individuals, they are deemed an evil person who undermines God's worship.
Therefore, someone who actively defends or justifies the evil actions of others falls into this category, as they are essentially promoting and condoning wickedness.
halacha - Is it permissible to despise hateful and wicked people? - Mi Yodeya
There isn't one specific Hebrew word s
In Jewish terminology, a person who cheats and exploits others for personal gain can be referred to by several words:
Eikev: This term is used to describe a cheater.
1
Sheqer: This Hebrew word translates to "lie," "falsehood," or "deceit," and is often associated with cheating
https://www.yeshiva.co/ask/55025
However, several terms and concepts come close, depending on the specific nature of the exploitation:
Schnorrer: This Yiddish term describes a person who takes advantage of the generosity of others, often with a sense of entitlement, according to TC Jewfolk. A schnorrer is often seen as a subtle chiseler, using clever tactics and even slight deception to get money or favors from others.
Goniff: This Hebrew and Yiddish word translates to "thief" and can also refer to a swindler, cheat, or dishonest person. While a goniff might engage in outright theft, the term also encompasses more subtle forms of dishonesty and manipulation for personal gain.
Gazlan: In Torah law, this term refers to a brazen strongman who takes what is not his by force, in plain sight, says Chabad.
Oshek: This Hebrew term refers to the act of withholding someone else's item or payment by force or by refusing to return it, according to Halachipedia. This would apply to someone who exploits others by refusing to pay debts or wages.
Broader context
It's important to understand that Judaism emphasizes the importance of ethics and integrity in business and personal dealings. Jewish law (Halacha) has detailed regulations aimed at preventing various forms of exploitation, including:
Ribbit (Usury): Prohibitions against charging excessive interest, particularly to fellow Jews,
Onaat Mamon (Overcharging or Cheating): Prohibiting unfair pricing or taking advantage of someone's vulnerability.
Dishonest Weights and Measures: Strict rules against manipulating measurements to deceive customers.
Therefore, while no single word perfectly captures the concept, the various terms and the ethical principles embedded in Jewish tradition demonstrate a strong disapproval of exploiting others for personal gain
While there isn't one single perfect Hebrew or Yiddish word to capture the exact nuance of "someone who exploits others for personal gain," there are several terms that come close or describe aspects of such behavior:
Schnorrer (or Shnorrer): This Yiddish term, sometimes used pejoratively, describes a person who persistently begs or wheedles for something, often with a sense of entitlement, taking advantage of others' generosity, according to TC Jewfolk. While a schnorrer might not explicitly exploit in the way of actively manipulating or harming others for financial gain, their actions can be seen as exploiting others' kindness or obligation to charity.
Batsa: This Hebrew term from the Tanakh (Hebrew Bible) is often translated as "dishonest gain" or "unjust profit". It's used in contexts where people are pursuing wealth or advantage at the expense of others, especially the vulnerable, notes Hebrew Word Lessons. The person who engages in such actions could be described as someone seeking "batsa" or being "bōtseya batsa" – greedy for gain.
It's important to note the following:
The Jewish tradition strongly condemns exploitation and emphasizes the importance of social justice and protecting the vulnerable.
Stereotypes about Jews and greed have been used as a tool of antisemitism throughout history, says the Anti-Defamation League. It's crucial to avoid perpetuating such harmful stereotypes
In Jewish tradition, several terms describe someone who cheats and exploits others for personal gain:
Goniff (גַּנָּב / ganav): This Hebrew and Yiddish term translates to "thief" and encompasses a broader meaning, including swindlers, cheats, and dishonest individuals. It can refer to someone who steals possessions or even, metaphorically, to someone who deceives or manipulates others' feelings or trust, sometimes termed a "goniff of the heart". The eighth of the Ten Commandments, lo tignov ("do not steal"), shares the same root letters as ganav, highlighting the seriousness of such actions in Jewish law.
Gazlan (גַּזְלָן): In Torah law, this term refers to a brazen strongman who openly takes what is not his. While the goniff is stealthy, the gazlan acts without concealment.
Oshek (עֹשֶׁק): This Hebrew term, appearing numerous times in the Bible, signifies oppression, extortion, and injustice. It describes the wrongful seizure of people, property, or rights through force, deceit, or exploitation. This includes withholding wages or exploiting vulnerable individuals, according to Aish.com.
These terms reflect the strong emphasis in Jewish tradition on honesty, fairness, and the protection of the vulnerable. The Torah contains many laws designed to create a just and equitable society, reflecting the values of the prophets, according to Fiveable. Exploitation is considered a violation of God's commandments and a disruption of the harmony within the community.
In Hebrew and Yiddish, terms like "goniff" (or ganef/ganof) and "ramay" are used to refer to someone who cheats and exploits others for personal gain.
Goniff: Derived from the Hebrew root G-N-V (pronounced gah-NAV) meaning "to steal", it has expanded to denote a swindler, a cheat, or a dishonest person in general.
Ramay: This term specifically means "cheater" in Hebrew.
While not directly synonymous, another relevant term in this context is "schnorrer", a Yiddish term referring to a sly chiseler who gets money from others, often with a sense of entitlement, according to TC Jewfolk. This behavior, though not always illegal, is considered unethical in Jewish thought.
There isn't one specific Hebrew word that directly translates to "someone who defends the evil actions of others." However, related concepts and terms in Jewish thought can shed light on this behavior:
"Meilitz yosher" (מֵלִיץ יוֹשֶׁר): This term refers to a "defender" or "advocate" who emphasizes a person's good deeds, potentially to excuse their negative actions. It isn't inherently negative, but it could be used when someone is overly lenient or dismissive of wrongdoing.
"Kategor" (קָטֵגוֹר): The opposite of "meilitz yosher," it refers to a "prosecutor" or "accuser". While not directly addressing the defense of evil, it represents the opposing role in legal or ethical discourse.
"Lashon Hara" (לָשׁוֹן הָרָע): This means "evil tongue" and refers to speaking negatively about a person, even if the statements are true. Defending evil actions often involves speaking falsely or in a misleading way to shield the wrongdoer.
Broader concepts in Jewish ethics
Responsibility and accountability: Judaism emphasizes individual responsibility for actions, both good and bad. Defending evil actions goes against this principle, as it undermines accountability.
Justice and fairness: Jewish law values justice and fair judgment. Defending evil acts can be seen as an act of injustice and a perversion of justice.
In summary, while there isn't a direct Hebrew translation for defending evil actions, understanding the concepts of "meilitz yosher" (defender) and "lashon hara" (evil tongue), along with the broader principles of responsibility, accountability, justice, and fairness, offers insight into how this behavior might be viewed within Jewish ethics
Based on Jewish tradition, someone who defends or praises the wicked and their evil actions is considered an evil person.
The term "apologist" isn't a direct Hebrew word, but the concept of defending evil actions aligns with the idea of being counted among those who support and enable it, rather than opposing it.
Explanation
The passage in Mishlei (Proverbs) 27:21 highlights the idea that a person's character can be judged by what they praise. If they praise righteous deeds, they are likely a good person. Conversely, if they praise wicked acts or wicked individuals, they are deemed an evil person who undermines God's worship.
Therefore, someone who actively defends or justifies the evil actions of others falls into this category, as they are essentially promoting and condoning wickedness.
halacha - Is it permissible to despise hateful and wicked people? - Mi Yodeya
There isn't one specific Hebrew word s