Halacha 7: We have an obligation not only to sacrifice our money but all the more so, our self pride for the sake of not sinning especially this grave sin of lashon hara. Even if you are sitting in a crowd and can’t just walk away and if you don’t speak up in the conversation you’ll be laughed at or made fun of, or even worse people will start characterizing you and fellow Torah observant Jews as out casts, still in all one cannot join in on speaking lashon hara.
Halacha 8: Lashon Hara is an issue whether spoken, written, or even hinted to like by pointing or winking with a clear indication that you are trying to send a bad message about someone else or making fun, even just handing someone a sloppy letter that someone else wrote is still forbidden. However we learned that if something bad is known about someone and was heard in front of at least 3 people then repeating it is permissible as long as it does not make things worse. Also if you are trying to teach a lesson and saying it won’t make things worse it could also be permissible and we will elaborate more on the exceptions in chapter ten.
Halacha 5: Not only is one not allowed to speak lashon hara voluntarily but even if someone is trying to coerce another to speak slanderously about someone else, it doesn’t matter if it is your parents, rabbi, or even the king you cannot tell them any lashon hara about someone else unless it is for a constructive purpose and all the parameters mentioned later on are met. Lashon hara is like any other mitzva, Torah or rabbinic which one cannot listen to parents or even a rabbi if they say to transgress and must even stop them from transgressing if one sees any of them doing a sin.
Halacha 6: If it means one has to lose money, whether losing a chance of a promotion or even a demotion or even losing one’s job, and even if it means the means of one’s livelihood and supporting a family is in danger one still must not speak lashon hara and be ready to look like a fool in the eyes of one’s boss and fellow employees. Lashon hara is like any other mitzva that one must be ready to sacrifice all his money and not transgress, whether on a Torah level or rabbinic.
Chapter 1 Halacha 4:
When the Rabbis say lashon hara is worse than the big 3, idolatry, adultery,
and murder, and not only is one punished in this world, one has no share in the
World to Come, they are referring to someone who habitually speaks lashon hara,
a baal lashon hara. This person might have known lashon hara is a sin but now
he doesn’t even realize he is doing anything wrong because he speaks it so
often. This is worse than the big 3 because, for example, if one is sentenced
to death for murder and before he is executed he admits he did wrong and
repents then he gains his share in the World to Come but this person who is
constantly speaking lashon hara and not even thinking about the ramifications
of what he is doing or saying is essentially rebelling against Hashem without
any remorse. The fact that he doesn’t think he is doing anything wrong and has
no intention of admitting his guilt and repenting make it worse that the big 3.
Chapter 1 end of
halacha 1 – 3
End of halacha 1: There is a discussion amongst the
Rishonim whether lashon hara and rechilus are all part of one verse of לא תלך רכיל בעמיך or is rechilus (tattletale) is worse than
lashon hara (slander) and lashon hara is learned from לא
תשא שמה שוא and although we should not need a verse for rechilus because we
can learn it out from a Kal vachomer (fortiori) from lashon hara however the
Torah goes out of its way to have a separate verse for rechilus in order so
that the court can give lashes to one who falsely slanders someone else.
Another ramification of the extra verse “Don’t walk as a tale bearer amongst
your people” is that the prohibition starts even before one actually speaks
lashon hara rather when he is walking to do the sin it starts.
Halacha 2: A reminder that other prohibitions like revenge,hating
someone in one’s heart etc. can be transgressed while speaking lashon
Halacha 3: A person who habitually speaks lashon hara is in a whole new
realm called a “baal lashon hara” he or she goes around collecting info about
people and then sits around with a crowd talking slander every day. This type
of person is viewed as someone who spites Hashem and his Torah because he
doesn’t just sin every once in a while but premeditatedly sins every day by
creating groups of shmuzzers to speak loshon hara and rechilus.
Today we started delving into the actual laws of loshon hara.
Chapter 1, halacha 1:
(A) Lashon hara
is slander about a fellow Jew even if it is the absolute truth. The Chofetz
Chaim elaborates in his Be’er Mayim Chaim on 3 gemaras that prove lashon hara
is even on truth.
(1) Moed Katan 16a:
The gemara there proves from the report that Moshe Rabbeinu’s messenger sent
back of Dasan and Aviram that only a messenger of the court is allowed to speak
slander which is true to the judges because there is some benefit for the
court, implying in general a person cannot speak slander even if it is true.
42a: There are Four types
of people who the Shechina will not go near, two of them are habitual liars and
those who habitually speak lashon hara. If lashon hara is only when one falsely
slanders another then it would be the same category as liars and we would not
need both categories therefore it must be that speaking lashon hara is even a
problem when speaking the truth.
(3) Bava Basra 164b:
Rebbe’s son brought a document which had a mistake on it. Rebbe wasn’t so
happy, Rebbe’s son, Rebbe Shimon said Rebbe Yehuda the… wrote it. Rebbe
scolded his son for telling him who wrote, he should have just said I did not
write it. We see from this case that even though Rebbe Shimon was just telling
truth it was still lashon hara and forbidden. Instead he should of stayed quiet
or just give a deflecting response like “I didn’t do it.” Because there was no
benefit to anyone for being an informant.
Another example I gave
was if a grocery store has some old, not so fresh food with bad expiration
dates. You can’t tell someone don’t shop there because of a number of reasons:
A. Maybe he wants other stuff, B. maybe he doesn’t care but if you say
something you just make things worse. C. If it’s a known thing you are just
stoking the coals. D. He can figure out himself if he wants to shop there or
Lastly we discussed
that even a change of one word from the truth could change what you say from
lashon hara to what’s called motzie shem ra which is worse than lashon hara
because the lie you say about someone could make them look even worse and
amplifies the sin of slander. If a mixture of truth and lies can switch lashon
hara into motzie shem ra certainly a complete lie is in that category and all
the more severe!
This week we concluded the prologue of Sefer Chofetz Chaim it concludes with 3 (really 4) curses in the Torah associated with lashon hara which an be found in the Torah portion of Ki Savo.
1. ארור מכה ראהו בסתר One is cursed for hitting his friend in a hidden place which the Sifri and Rashi on Chumash say refers to speaking lashon hara for he doesn’t physically strike his friend on his body but his speech effects the other’s emotions or heart.
2. ארור משגה עור בדרך This curse is for giving people bad advice on purpose for one’s own benefit but it is also a curse for leading others to sin like in this case where the speaker of loshon hara is causing the listener to potentially sin if they want to listen and the listeners cause the speaker to sin by encouraging him to speak loshon hara through showing they want to hear what he has to say.
3. ארור אשר לא יקים את דברי התורה הזאת לעשות אותם Hashem curses those who don’t take his mitzvos seriously and don’t accept upon themselves to make at least some effort to adhere to them. Even if he doesn’t care about one mitzva and habitually transgresses it even if he observes everything else he is what’s called a mumar for one thing. The issue is a lack of care to try to guard oneself from the sin not the transgression itself because it shows a lack of care to follow Hashem’s command.
4. ארור מקלה אביו ואמו If one speaks lashon hara about his parents there is an addition curse.One of the ramifications of being cursed is being excommunicated in Heaven which is pretty scary.
In conclusion The Chofetz Chaim said that this prologue should be reviewed over and over again because it might be the best deterrent out of anything else he writes, from speaking lashon hara.
Today we concluded the positive
mitzvos associated with Lashon Hara. In total there are 31 mitzvos one can
eventually transgress when habitually speaking lashon hara though all 31 cannot
be done at once.
מדבר שקר תרחק – There is a positive
mitzva to stay far away from lying, even if it is just leaving out information
or not speaking up when you see something is going the wrong way and you
can fix it. Lying transforms loshon hara to an all new even worse problem
called motzie shem ra. This mitzvah only applies to the one speaking not the one
#14 והלכה בדרכיו – We have a positive mitzvah to emulate Hashem.
Just as He is merciful you shall be merciful, just as He is gracious you shall
be gracious. By definition Hashem’s attributes are only positive, He does not
have any negative attributes. By being involved in the negtive attribute
of speaking or listening to lashon hara you are not fulfilling the positive
mitzva of emulating Hashem.
Positive Mitzvah #12:
Today we spoke about the positive mitzvah of Torah Learning and how speaking
Lashon Hara or Rechilus might leads to hundreds if not thousands of sins for
every single moment one can be learning and he wastes his time and instead
speaks loshon hara he is held accountabe for each word potentially missed since
each word of Torah is a mitzvah in of itself. There times Hashem might
over look, or in fact it is imperative and allowed to stop learning, for example
for one’s livelihood or wellbeing, but besides that Torah learning is a mitzvah
obligated every single second of the day so if wasted one is held accountable
for that and it is even worse if it is wasted through doing a sin like loshon
The Chofetz Chaim, as
a footnote also painted a picture of how careful we must be too not get
entrapped by the yetzer hara and become to engrossed in our jobs and business
to the point that we might looks like important and wealthy business men in
this world but are literally homeless, raggedy, clothes stained bums, without a
house over our heads in the Next World.
mitzvah #10 כבד את אביך ואת אמיך One also transgresses
the positive mitzvah of honoring their parents if they speak or accept lashon
hara about them whether in there face or behind there back. This extra mitzvah
also applies to an older brother, stepmother and stepfather who you have a
mitzvah to treat with extra respect beard on the extra word ואת in that verse.
Positive Mitzvah #11: את
ד’ אלוקיך תירא One of the six constant mitzvos is to fear Hashem. This means
that we must constantly have in mind that we can’t get around Hashem’s radar.
Hashem is always watching us and will punish us for bad deeds based on the
severity of our actions. Many times when speaking lashon hara it leads to other
sins because when we speak loshon Hara we let down our fear guard and that
drives us to do one sin after another until we put up the fear gaurd again.
Positive mitzva #7 = ומקדשי
תיראו We have a positive mitzvah to have an extra sense of fear and
awe of Hashem in His holy places. The basic understanding of this mitzvah is
that it is talking about in the mishkan or Beis Hamikdash but most poskim hold
it applies now a days in our shuls and yeshivas, therefore one should not shmuz
mundane talk in shuls or yeshivas and certainly not speak loshob hara or
rechilus. You are making your speech or listening to loshon hara even worse
then it already is when doing it there because you are showing you have no care
for the King of all Kings who focuses his holiness in these places and you are
totally ignoring his laws in His “face” lihavdil.
Positive mitzva #8: והדרת פני זקן There is a positive mitzva to show special
respect to the elderly and a sage and by speaking any form of lashon hara about
them not only does one transgress the prohibition of lashon hara but also does
not fulfill this mitzvah. If one hears the lashon hara and does not stop it or
protest it and even accept it he also transgresses this positive mitzva,
whether he is standing in front of the elderly person or sage or behind his
back. And if the person is both elderly and a sage the transgression is
Positive mitzva #9 וקדשתם There is a positive mitzva to treat a kohen with extra respect
for example giving him the first Aliyah to the Torah. If one speaks or accepts
lashon hara about a kohen he also transgresses this mitzvah, just like by the