Afleveringen
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The prohibition of Lashon Hara applies even when its written down. Presumably the reader would also be transgressing "listening" to Lashon Hara by reading it. This is especially relevant in modern times with texting and reviews online. Even showing others a letter which will indicate something negative about the writer is also included in this prohibition. To mock an article by bringing attention to it would be another modern example of this Halacha.
Hilchos Lashon Hara 1:6
×֎ס×֌ך ×Ö¶× ×©Ö¶×× ×֞ש××Ö¹× ×֞ך֞ע ××ÖŒ× ×ÖµÖŒ×× ×ÖŽ× ××ÖŒ× ×ְסַ׀ֵ֌ך ×¢Öž×Öž×× ×ְ֌׀֎×× ×Ö·×֞֌ש×, ××Ö¹ שֶ×××ÖŒ× (××) ×ÖŒ×Ö¹×ªÖµ× ×¢Öž×Öž×× ×ÖžÖŒ×֞ך ×Ö¶× ×Ö°ÖŒ×ÖŽ×ְת֞֌××Ö¹, ×Ö°×Ö·× ×Öµ×× ×ÖŒ×Ö¹ ×ÖŽ×ÖŒ×֌ק ×ÖµÖŒ×× ×ÖŽ× ××ÖŒ× ×ְ֌סַ׀ֵ֌ך ×¢Öž×Öž×× ××֞ש××Ö¹× ×֞ך֞ע שֶ××ÖŒ×Ö¹ ×ְ֌׀ֵך×ÖŒ×©× ×ÖŒ×Öµ×× ×ÖŽ× ××ÖŒ× ×ְסַ׀ֵ֌ך ×¢Öž×Öž×× ××֞ש××Ö¹× ×֞ך֞ע (××) ×Ö°ÖŒ×ֶךֶ×Ö° ךֶ×Ö¶ÖŒ×, ×Ö°ÖŒ×Öž× ×Ö·ÖŒ×Ö°× Öµ× {××× ×××€× ××} (××) ×ÖŽÖŒ×Ö°×Ö·× ×֞ש××Ö¹× ×֞ך֞ע ××ÖŒ×.
Be'er Mayim Chaim 1:14
׀ך×ש ××€××× ×× ××× ×××ך ×× ×××ª× ×¢××× ×š×§ ש×ך×× ×××ך×× ××ת××× ×©××ª× ×€××× × ××××, ×©× ××ך ×××ת×× ××ת××× ×©××× × × ××× ×× ×××× ×××××× ××¢× ×× × ×× ×ת, ×× ×× ×××× ××ס×ך ×ש×× ×ךע ××× ×××£ ש××× ×× ×Š×š×× ×š××× ××£ ×¢× ×€× ×× ×ך×× ×× ×©×× ××× ×ש×× ×ךע ×× × ××ך ×ת××š× ×××ס×ך, ש×׀ס×ק ××× ××ª× ××עת ×ת ×שך ×¢×©× ×× ×××× ×× ×Š×š××× ×××' ×€×š×©× ×š××Ž× ×©×ך×× ××¡× ××ך×× ×ת ××××ª× ×©×©×× ×× ××× ×©××¢××× ×ת ××ך×× ×עת ××קת ×××××× ××× ×©×ת××¢× ×¢××Ž× ××ך×ת ××× ××¢×× ×××.
Sefer Nesivos Chaim
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There is an allowance to speak Lashon Hora l'To'eles to prevent a friend from financial harm, why wouldn't that allowance be effective for the individual as well? We redefine the allowance of "To'eles" not to be an allowance to violate the prohibition for the sake of the greater good, rather when one gives constructive information which is helpful that is not in the category of prohibited speech. However when a boss wants to hear negative information from his employee it's not for a beneficial purpose rather it's for the overarching need of preserving his own job.
Chut Shuni (p.366)
Mishmeres Chaim (chelek 4)
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Zijn er afleveringen die ontbreken?
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Based on our previous episode, it would be assumed that there's no difference in regards to the prohibition of speaking vs. listening to Lashon Hara in a circumstance when your Parnassah is at risk. However, the Chavos Yair suggests that a prohibition which is violated through passivity does not require one to part with all of his money, in reference to the prohibition of neglecting burial of a corpse. It requires further analysis whether the prohibition of listening compares to neglecting of the corpse or rather the listener is required a certain level of proactivity to understand the speech.
Ikrei Dinim (Rav Shmuel Hominer)
Chelkas Binyomin
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If ones employer demands knowledge which involves Lashon Hara it is prohibited to speak it even if it will cost him his job. If a person is at risking of losing his Parnassah he is still not allowed to violate a Lav of the Torah, which includes Lashon Hara rather he must give up all of his possessions if needs be. In terms of a Rabbinic prohibition the Chofetz Chaim quotes the GRA who paskens it would also require giving up all of his possessions to avoid violating it. (Due to every Rabbinic prohibition being based on Lo Sasur which is from the Torah (Radvaz))
Hilchos Lashon Hara 1:6
×Ö²×€ÖŽ×ÖŒ×ÖŒ ×ÖŽ× ××ÖŒ× ×š×Ö¹×Ö¶×, שֶ××ÖŽ× ××ÖŒ× ×ַךְ×ÖŽÖŒ×× ×¢Ö·×ŠÖ°ÖŒ××Ö¹ ×Ö·ÖŒ×ÖŽÖŒ×ÖžÖŒ× ×Ö·×Ö¹ÖŒ×ת, שֶ××Ö¹ÖŒ× ×ְסַ׀ֵ֌ך ×Ö°×¢×Ö¹×Öž× ×ÖŽÖŒ×Ö°× ×֌ת×Ö¹ שֶ×× ×֎שְ×ך֞×Öµ×, ×Ö°××ÖŒ×Ö¹×Ö¶× ×ÖŽ×ÖŽÖŒ×ÖŒ×֌ך֎×× ×Öž×ֲס×֌ך֎××, ×ְסֻ×Ö·ÖŒ× ××Ö¹ ×Ö¶×€Ö°×¡Öµ× ×ÖžÖŒ××Ö¹× ×Ö°ÖŒ×¢ÖŽ× Ö°×× ×€Ö·ÖŒ×šÖ°× Öž×¡Öž×ª×Ö¹, ×Ö°ÖŒ××Ö¹×, שֶ×××ÖŒ× ×ªÖ·ÖŒ×ַת ךְש××֌ת ×Ö²×ֵך֎××, ×Ö°×Öµ× ×Ö²× Öž×©ÖŽ××× ×©Ö¶××Öµ×× ×ÖžÖŒ×Ö¶× ×šÖµ××Ö· ת֌×ֹך֞×, ×Ö°×Öž××֌ע ××ÖŒ×, שֶ××ַ֌עֲ×Ö¹× ×ֹתֵ×× ×ÖŒ ×֞ךַ×ÖŽÖŒ××, ×Ö²× Öž×©ÖŽ××× ×ÖžÖŒ×Öµ×ÖŒ×ÖŒ ×Öµ× ×€Ö°ÖŒ×š×֌׊֎֌×× ×Ö°×Ö¹× ×Ö°ÖŒ×Ö¶× ×ֶע֞×Ö¹× ×Ö¶×Öž××֌ך, ×¢Ö·× ×©Ö¶××ÖŽ× ×֎ךְ××ÖŒ ×ֶת ×ÖŽ×, שֶ××Öµ×× ×€ÖŽÖŒ×× ×€ÖžÖŒ×ª×ÖŒ×Ö· ×ÖžÖŒ× ×ÖžÖŒ×Ö° ×Ö°ÖŒ××ֹת֞×, ×Ö·×Ö²×ÖŽ×ק×ÖŒ ××ֹת×Ö¹ ×ְש××Ö¹×Ö¶× ×֌׀ֶת֎×, ×Ö°×¢Ö·× ×Ö°×Öµ× ×Ö¶× ×ְסַ×ְ֌ק×ÖŒ××ÖŒ ×ÖŽ×֎֌שְ××ַךְת֌×Ö¹ ×Ö°×Ö¹× ×ÖŽ×Ö°×Ö¶× ××Ö¹ ×Ö·ÖŒ×Ö¶ÖŒ× ×Ö°×€Ö·×šÖ°× ÖŽ×¡ ×ֶת ×Ö°ÖŒ× Öµ× ×ÖµÖŒ×ת×Ö¹, ×Ö·×£ ×¢Ö·× ×€ÖŽÖŒ× ×Öµ× ×֞ס×֌ך, (×) ×Ö°ÖŒ×Öž× ×©Ö°××֞ך ×Öž××ÖŽ××, שֶ××Ö°ÖŒ×Ö»×ÖžÖŒ× ×ÖŽ×ªÖµÖŒ× ×ÖžÖŒ× ×ֲשֶ×ך ××Ö¹ ×Ö°×Ö¹× ×Ö·×¢Ö²×ֹך ×¢Ö²×Öµ××Ö¶×, ×Ö·ÖŒ×Ö°×Ö¹×֞ך ×Ö°ÖŒ××Ö¹×šÖ¶× ×ÖµÖŒ×¢Öž× {×ס××× ×§× "× ×¡×¢××£ ×' ××××"×}, ×¢Ö·×ÖµÖŒ× ×©Öž××.
Be'er Mayim Chaim 1:10
×׀ש××× ××× ×××× ×©×××× ×ע׊×××ª× ×¢×× ×ך×× ××××× ×עש×× ××ך×× ×××××ך ××¢×× ×׀ת×××, ××€××ת ××× × × ×ך××¢ ×ש×ך ××××× ××ך××, ××××× ××× ×¢××× ×©× ××××Ž× ××€×¡×§× ×××€××× ×¢× ××ס×ך ×ך×× × ×Š×š×× ×× ×× ×××ª× ×× ×שך ×× ××× ××¢××ך ×¢×××× ×¢×׎ש ×××××ך ×××š×Ž× ×××××××©× ×š' עק××× ×××ך
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Although there is a Mitzva to fulfill the request of a Parent or a Rebbe, when their request includes a violation of a Rabbinic prohibition it is forbidden to listen to them. This would surely apply with regard to the prohibition of Lashon Hara.
Hilchos Lashon Hara 1:5
×Öµ×× ×ÖŽ×ÖŒ×֌ק ×Ö°ÖŒ×֎ס×֌ך ×ַס֎׀֌×֌ך, ×ÖµÖŒ×× ×ÖŽ× ×¡ÖŽ×€ÖµÖŒ×š ×ֵעַ׊ְ֌××Ö¹ ×֎֌ךְ׊֌×Ö¹× ×Ö¹ ×ÖŒ×Öµ×× ×ÖŽ× (×) ×¢Öž×Ö·× ×¢Öž×Öž×× ×Ö²×ֵך×Ö¹ ×ÖŽÖŒ×Ö°×֞ך֎×× ×Ö°×֎׀ְ׊֎֌×ך×Ö¹ ×¢Ö·× ×©Ö¶××ְ֌סַ׀ֵ֌ך ××Ö¹, ×ÖŽ×ÖžÖŒ× ×֞ק×Ö¹× ×֞ס×֌ך. ×Ö·×Ö²×€ÖŽ×ÖŒ×ÖŒ (×) ×Öž×ÖŽ×× ××Ö¹ ךַ×ÖŒ×Ö¹, שֶ××Ö°ÖŒ×Ö»×ÖžÖŒ× ×ÖŽÖŒ×Ö°××Ö¹×Öž× ×ÖŒ×Ö°××ֹך֞×Öž×, שֶ××Ö¹ÖŒ× ×֎סְתֹ֌ך ×ÖŽÖŒ×ְךֵ××Ö¶×, ×ÖŽ× ×Öµ× (×) ×֎֌קְ֌ש××ÖŒ ×ÖŽ×Ö¶ÖŒ× ÖŒ×ÖŒ שֶ××ְ֌סַ׀ֵ֌ך ×Öž×Ö¶× ×¢ÖŽ× Ö°×Ö·× ×€Ö°ÖŒ××Ö¹× ÖŽ× ×֌׀ְ××Ö¹× ÖŽ×, ×Ö°××ÖŒ× ××Ö¹×Öµ×¢Ö·, שֶ××ְ֌ת×Ö¹×Ö° ×ַס֎׀֌×֌ך ×Ö»×Ö°×šÖ·× ×Öž××Ö¹× ×ÖŽ××Öµ× ×֞ש××Ö¹× ×֞ך֞ע ××Ö¹ ×Ö²×€ÖŽ×ÖŒ×ÖŒ ךַק ×Ö°×Öž×֞ק שֶ×× ×֞ש××Ö¹× ×֞ך֞ע, ×֞ס×֌ך ××Ö¹ ×֎שְ××Ö¹×¢Ö· ×Öž×Ö¶×.
Be'er Mayim Chaim 1:8
׀ש×× ××× ×©××××ך ××××š× ××¢× ×ס××× ×š×Ž× ×¡×¢××£ ××Ž× ××× ××ך ×× ×××× ××¢××ך ××€××× ×¢× ×׊×× ×©× ××ך××× ×× ×ש××¢ ××, ×××× ×××× ××××× ××× ×š××, ×××תך ××× ×׊×× × ××ך××ת (×׎×:) ×× ×€×¡×§ ×× ××××š× ××¢× ×¡××× ×©×Ž× ×¡×Ž× ×××€××× ×× ×š××× ×ת ך×× ×©××× ×××ש ××××× ×Š×š×× ×׀ש×× ××× × ××€××× ×ש×ק, ××× ××¢×× ××ק×× ×©×ש ××××× ××©× ××× ×××ק×× ×××× ×ך×, ××× ×©×ך ××ך ××ס×ך ×× ×š×× ×ך×× ×©×¢××ך ××€××× ×¢× ××ס×ך ×ך×× × ×Š×š×× ××××ת ×××× ×××××ך ××××š× ××¢× ×ס××× ×š××Ž× ×¡××Ž× ××××׎×, ×××Ž× ×× ×©×× ×©××× ×Š×š×× ×ש×××¢ ×× ×עש×ת ××ס×ך ××× ×××× ×ש×××¢×ת (××£ ×׎×) ×××€××× ××š×š× ×שקך ×ס×ך ×׊××ת ×ך××, ××× ×ש×× ××××š× ×©×, ×× ×× ×ת×××× ×©××ך ×× ×š×× ××××¢ ××ª× ×× ×©×× × ××ª× ×× ×× ××× ×× × ××× × ××××, ×× × ×ש ×× ××Š× ×€××× × ×××× ×× ××× ×¢× ×××, ×× ×× ×©×× ×׊×ךף ×¢××, ת×××× ×××ך ×××ך שקך תך×ק, ×× ×××× ×©×§××š× ×§×שקך, ×ך××× × ××ך ×× ×ª×¢× × ××š×¢× ×¢× ×©×§×š, ××× ×××× ×××ך ××× ×××× ×× ×¡××× ××ת ××, ××ª× ×ת ק×× ××ª× ××× ×ª××× ××× ××××, ××× ×× ×׀ק×ת ××€××× ×©×קך×, ׀ך×ש ךק ××× ×©×ת×××š× ××××× ×¢× ×××ת, ××€××× ××× ×ס×ך ×ש×× ×©× ××ך ×××ך שקך תך×ק. ××× ×©×× ×××ס×ך ×ש×× ×ךע ××××ך ××× ×©×× ×׊××ת ××.
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The definition of a Ba'al Lashon Hora is given as someone who views Lashon Hora with complete disregard. If one learns the laws of proper speech, he may stumble but it will be on his radar and he wont derive as much pleasure from it.
The Alter of Slabodka spends time with an older irreligious man for the sole purpose of evoking feelings of wanting to join him in his aspirations.
Hilchos Lashon Hara 1:3, 1:4
×ÖžÖŒ× ×Ö¶×, ×Ö²×€ÖŽ×ÖŒ×ÖŒ ×ÖŽ× ×šÖ·×§ ×Ö°ÖŒ×ÖŽ×§Ö°×šÖ¶× ×¡ÖŽ×€ÖµÖŒ×š ×Ö°ÖŒ× ×֌ת ×Ö²×ֵך×Ö¹, ×Ö²×Öž× ×ÖŽ×, ×ַס ×ְש֞×××Ö¹×, ×ֻךְ×Ö·ÖŒ× ×ְ֌ע֞×Ö¹× ×Ö¶× ×֎֌תְ×ÖŽ×××֌ת, ×Ö°ÖŒ××Ö¹ ×Öµ×ÖŒ×ÖŒ (×) שֶ×ךְ×ÖŽ××ÖŽ×× ×ªÖžÖŒ×ÖŽ×× ×Öµ×שֵ×× ×ÖŒ×ְסַ׀ֵ֌ך: ×ÖžÖŒ×Ö° ×Ö°×Öž×Ö° ×ַעֲשֵ×× ×€Ö°ÖŒ××Ö¹× ÖŽ×, ×ÖžÖŒ×Ö° ×Ö°×Öž×Ö° ע֞ש××ÖŒ ×Ö²××ֹת֞××, ×ÖžÖŒ×Ö° ×Ö°×Öž×Ö° ש֞××Ö·×¢Ö°×ªÖŽÖŒ× ×¢Öž×Öž××, ×Ö°××ÖŒ× ×Ö°ÖŒ×֞ך֎×× ×©Ö¶×× ×Ö°ÖŒ× ×֌ת, ×Ö²× Öž×©ÖŽ××× ×ÖžÖŒ×Öµ×ÖŒ×ÖŒ ×Öµ× × ÖŽ×§Ö°×šÖž×ÖŽ×× ×Ö°ÖŒ×€ÖŽ× ×Ö²×Ö·"× ×ְ֌שֵ×× ×ַ֌עֲ×Öµ× ×֞ש××Ö¹× ×֞ך֞ע ×Ö°×¢Öž× Ö°×©Öž×× ×ַךְ×ÖµÖŒ× ××ֹתֵך ×ÖžÖŒ××Ö¹×, ×Ö·×Ö²×šÖµ× ×©Ö¶××֎֌שְ××Öž× × Ö·×€Ö°×©Öž×× ×ÖŒ×Ö°××Ö¹× ×ÖŽ×ÖžÖŒ× ×¢×Ö¹×ְך֎×× ×¢Ö·× ×ªÖŒ×ֹךַת ×', ×Ö°× Ö·×¢Ö²×©Öž×× ×Ö¶× ×ֶ׊ְ֌×Öž× ×Ö°ÖŒ×ֶ׀ְקֵך, ×Ö°ÖŒ××Ö¹ שֶ××Ö°ÖŒ×Ö¹×֞ך ×Ö°×¢Öµ×× ×ְ֌ס×Ö¹×£ ×ַ׀ְ֌ת֎××Öž×, ×Ö·×¢Ö²×Öµ××Ö¶× × Ö¶×Ö±×ַך ×ַ֌קַ֌×ÖžÖŒ×Öž×: "×Ö·×ְךֵת ×' ×ÖžÖŒ× ×©ÖŽ××€Ö°×ªÖµ× ×Ö²×֞ק֌×ֹת ×֞ש××Ö¹× ×Ö°×Ö·×ֶ֌ךֶת ×Ö°ÖŒ×Ö¹××ֹת" (ת×××× ××, ×).
×Öž×ְך×ÖŒ ×Ö²×Ö·"×: ×¢Ö·× ×©Öž××ש ×¢Ö²×ֵך×ֹת × ÖŽ×€Ö°×šÖž×¢ÖŽ×× ×ÖŽ× ×Öž×Öž×Öž× ×֞֌ע×Ö¹×Öž× ×Ö·×Ö¶ÖŒ×, ×Ö°×Öµ×× ××Ö¹ ×Öµ×ֶק ×Öž×¢×Ö¹×Öž× ×Ö·×ÖžÖŒ×, ×Ö°×Öµ×ÖŒ×ÖŒ ×Öµ×: ×¢Ö²××Ö¹×Öž× ×Öž×šÖž× ×Ö°×ÖŽ×ÖŒ×ÖŒ× ×¢Ö²×šÖž××ֹת ×֌שְ××€ÖŽ×××֌ת ×ÖžÖŒ×ÖŽ××, ×Ö°×֞ש××Ö¹× ×֞ך֞ע × Ö¶×Ö¶× ×Ö»ÖŒ×ÖžÖŒ×. ×Ö°×Öµ×ÖŽ×××ÖŒ ×Ö²×Ö·"× ×¢Ö·× ×Ö¶× ×šÖ°×Öž×Öž× ×ÖŽ× ×Ö·×ְ֌ת×ÖŒ×ÖŽ××, ×֌׀ֵךְש××ÖŒ ×֞ך֎×ש××Ö¹× ÖŽ××, ×Ö°ÖŒ×Ö·×Ö·ÖŒ×ÖžÖŒ× Öž× ×¢Ö·× ×Öµ×ÖŒ×ÖŒ שֶ××ֻךְ×Ö°ÖŒ××ÖŒ ×֌ע×Ö¹× ×Ö¶× ×֎֌תְ×ÖŽ×××֌ת, ×Ö°×Öµ×× ×ְ֌ק×Ö°ÖŒ×ÖŽ×× ×¢Ö·× ×¢Ö·×ŠÖ°ÖŒ×Öž× ×Ö°×֎ש֞֌××ֵך ×ÖŽÖŒ×Ö¶ÖŒ× ÖŒ×ÖŒ, ×ÖŽ×€Ö°ÖŒ× Öµ× ×©Ö¶×× Ö·ÖŒ×¢Ö²×©Öž×× ××ÖžÖŒ×֞ך ×ֶ׊ְ֌×Öž× ×Ö°ÖŒ×ֶתֵ֌ך.
Chofetz Chaim, Preface
×¢×× ×××Š× ×ª××¢×ת ××××× ××××× ×¢× ×× ×× ×××, ×©×¢× ××× ×× ×× ×××× ××ך ×× ××¢×× ×× ××׀קך, ××× ××€×× ×× ××××, ×ס ×ש×××, × ××©× ××× ×׀ךק××, ××× × × ×××× ××¢×× ×ש×× ×ךע, ×©×¢× ×× ×××š× ××"× ×עך×××, ששק×× ×× ×× ×' ×¢×× ×ת ××××ך×ת, ×××× × ×ק×××× ×€× × ×©××× ×, ×××××Š× ××¢× ×©×× ××××ך××, ××× ×©×××× ××××š× ×š×× × ××× × ×"×©×¢×š× ×ª×©×××" ×××××š× ×"×סף ××©× ×" ×ך××"× ×׀ךק ×' ×××××ת ××¢×ת ךק ×ש×ך ××× ××¢×××. ×× ×¢× ××× ×× ×××¢ ×× ×€×©× ×©××× ××€× × ×', ×××× ×©××ך ××ת×× (×ך××× ×, ××): "×× × × × ×©×€× ×××ª× ×¢× ×××š× ×× ×××ת×", ××ך×× ××€×ס ×ת ×××š× ×¢××ך ××, ×× ××€××ת ש×× ×××ך ×¢××× ×¢×× ××€×¢×, ×× ×©××× ×× ×× ×ש×××, ×ס ×ש×××, ×ת ×××ך ××ך ×××, ×××× × ××ש×× ××¢×× ×××. (××××)
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The prohibition of Lashon Hara is derived from Rechilus based on an a fortiori (Kal v'Chomer) ("Since he's degrading him with this speech"), as explained by the Rambam.
Question - The prohibitions of Lashon Hara and Rechilus are two separate distinct Prohibitions, how can Lashon Hara be included just because its "worse"?
Hilchos Lashon Hara 1:2
×Ö·×ÖžÖŒ×× ×Ö¶× ×©Ö¶××֞֌תַ×Ö°× ×ÖŒ ××ÖŒ× ×Ö·× ×©Ö¶ÖŒ××ְ֌תַ×ְת֌×Ö¹ ×ַת֌×Ö¹×šÖž× ×ְ֌׀ֵך×ÖŒ×©× ×Ö°×Ö»×Öž× ×Ö°×֎ס×֌ך ×Ö¶× ×©Ö¶×× ×֞ש××Ö¹× ×֞ך֞ע ×֌ךְ×ÖŽ×××֌ת, ×Ö²×Öž× ×Ö°ÖŒ×Öž×× ×Öž×ÖŽ× {××× ××} ×Öµ×©× ×¢×Ö¹× ×ַךְ×ÖµÖŒ× ×Öž××ÖŽ×× ×ַעֲש֎××× ×Ö²×ֵך֎××, שֶ×××ÖŒ× ×¢×Ö¹×ֵך ×¢Ö²×Öµ××Ö¶× ×¢Ö·× ×Ö°×Öµ× ×¡ÖŽ×€ÖŒ×֌ך ×֞ךַע ×Ö·×Ö¶ÖŒ×, ×Ö·ÖŒ×Ö°×Ö¹×֞ך ×Ö°×¢Öµ×× ×ַ֌׀ְ֌ת֎××Öž× ×ַק֌×Ö¹×Ö¶×ֶת, ×¢Ö·×ÖµÖŒ× ×©Öž××
Be'er Mayim Chaim 1:3
×× ××ª× ×ך×××Ž× ×׀ךק ×' ×××××ת ××¢×ת, ××ס×׎×, ש×× ×ש×× × ×ש ×¢×× ×××× ××× ×¢× ×××× ×××× ×××× ××× ×× ×××× ××ס׀ך ××× ×ת ××××š× ××£ ×¢× ×€× ×©×××ך ××ת ×××'.
××¢××× ×××ק ×' ××× ×' ×××ך ××× ×××× ×¡×¢××£ ק×× ×', ךק ××××× ×ª ××××š× ××ת×××ת ××× ×××× ×©×× ×××׊×× ×©× ×š×¢ ×××× ××× ×× ×× × ×€×§×.
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The Chofetz Chaim suggests giving a class dealing with the laws of Lashon Hara from a Halachic source for one who is looking to rectify their own sin of lashon hara. People often think of the sin of lashon hara as a lack in proper ethics but in truth we need to recognize that it is an actual prohibition from the Torah. The first Halacha is that the prohibition entitled "Lashon Hara" is specifically when the negative speech is true. When it is a distortion it falls under the different prohibition of "Motzei Shem Ra".
Kuntres Kavod Shamayim
Hilchos Lashon Hara 1:1
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Be'er Mayim Chaim 1:1
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After concluding with all the prohibitions, mitzvos, and curses involved, the Chofetz Chaim tells us that we should reread this introduction because this will help protect us in our fight with lashon hara more than anything else. This is because (1) These words come from the great Rishonim whose words are like fire, (2) who practice what they preach, (3) and mystically the purity of their words will have an impact on whomever reads them. Rav Chaim Ozer Grodzinski writes that the Chofetz Chaim's own words are impactfully and inspiring to each person on their level.
Chofetz Chaim, Introduction
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Introduction to Chofetz Chaim on the Torah
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After finishing the mitzvos and before the laws, the Chofetz Chaim tells of a number of curses that apply to a speaker of Lashon Hara. There are three common ones, the first is (Devarim 27:24): "Cursed be he who smites his neighbor in secret." Rashi explains that "smiting one's neighbor in private is a reference to Lashon Hara. The second curse is (Devarim 27:18): "Cursed is he who misleads the blind man on the way," this applies because the speaker is causing the listener to transgress by telling him forbidden speech. The third is (Devarim 27:18): "Cursed is he who misleads the blind man on the way," which is referring to one who regularly speaks Lashon Hara and it's not even on his radar as an issue to address. If one is looking for success in their lives, the advice from the Chofetz Chaim is to be exceedingly careful with Lashon Hara. Not only will they not be receiving these curses anymore but they would even get blessings which emanates from all of Jewish people.
Chofetz Chaim, Introduction (Curses)
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Shemiros HaLashon - 2nd Chelek, 9th Perek
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The Alter of Slabodka asks how can we expect a weak human being to be similar or emulate to Hashem? The Mishna in Avos teaches us that a person is precious because he was created in the image of Hashem. All the philosophers have never accurately assessed the uniqueness of man since the only way to measure its value is based on an understanding of Hashem's perfection and that a person is imbued with those "virtues". All of the lofty traits that a person is expected to develop is not just the potential to become "that person" rather this is innately what he was born for and with all the tools needed. By removing the negative we will be able to be close to Hashem since we naturally have that connection and our job is only to remove the interference blocking it.
Ohr Hatzafon - Tzelem Elokim
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Eicha 2:19
ק֣×ÖŒ×ÖŽ×â× ×šÖ¹Ö£× ÖŒÖŽ× (××××) [×Ö·×֌ַÖ×Ö°×Öž×] ×ְךֹ×ש×Ö ×ַש×Ö°×ֻךÖ×ֹת ש×֎׀ְ×ÖŽÖ€× ×Ö·×֌ַÖ×ÖŽ×Ö ×ÖŽ×֌ֵÖ×Ö° × Ö¹Ö×Ö·× ×€ÖŒÖ°× ÖµÖ£× ×Ö²×Ö¹× ÖžÖ× ×©×Ö°×ÖŽÖ§× ×Öµ×ÖžÖ£×× ×֌ַ׀֌ַÖ×ÖŽ×Ö° ×¢Ö·×ÖŸ× Ö¶Ö׀ֶש×Ö ×¢Öœ×Ö¹×Öž×Ö·Ö×ÖŽ×Ö° ×Öž×¢Ö²××֌׀֎֥×× ×֌ְך֞ע֞Ö× ×֌ְךֹ֥××©× ×ÖŒ××ÖŸ××֌׊֜×ֹת
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The Chofetz Chaim explained the specific trait that Hashem acts with is focusing on the positive as opposed to negative and when one speaks lashon hara essentially he's disproportionally viewing this person through the negative lens of this "story". If we define judging our fellow meritoriously as giving one the benefit of the doubt and assume that he's doing the correct action then its hard to compare it to Hashem's traits because he knows the reality. However if we define it as focusing on the good and not allowing the bad to distort the view of the person by overlooking it then we can understand how Hashem utilizes that trait as well and that is how we can emulate Him.
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The final mitzvah brought by the Chofetz Chaim is "And you shall walk in His ways," which commands us to emulate the traits of Hashem. There was a battle by Yericho where the Jews were commanded not to take the spoils of the war yet someone did, when Yehoshua asked Hashem who it was, He responded "Am I your informer? Rather, cast lots to determine who is guilty." We see that despite the necessity of the information and the benefit for the Jewish people, Hashem would not say if there is alternative way of finding out. Similarly, Hashem is always focused on the good and not the negative, so one who habituates himself by speaking lashon hara is not walking in His ways. We find in the verse (Devarim 26:17) that "you will walk in His ways" precedes "that you will observe His laws and commandments and rules, and that you will obey Him." If we survey Tanach we find that the wisdom of the righteous people are praised only for their character traits. Following in Hashem's ways is the direct method of bringing ourselves close to Hashem.
Chofetz Chaim, Introduction (Asei)
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Shemiras HaLashon - 2nd Chelek, 23rd Perek
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Rabbenu Bachya - Shemos 18:21
×× ×ך×× ××× ×× ××××× ××¢××ת ××××ת ש×× × ×©×ª××× ×׊××ק×× ××× ××××× ×ת××š× ×××× × × ×××ך×× ×××¢×§× ×××××ª× ×ת××š× ××××× ×ת××× × ×××עת ×× ×× ×ת××š× ××××ת, × ××ך ×× × (×ך×ש×ת ×׳:×׳) ××ש ׊××ק ת××× ×××, ×× ××ך ×××ך×× (×©× ××) ×××× ×ª×××, ××××¢×§× (×©× ××) ××ש ×ª× ××× ×××©× (××××ך ×׎×:×׳) ×¢× × ×××. ××× ×× ×××ך×ת ×× ××× ×¢×קך ××××× ××× ××שך ××××ת ××©× ×©××× ××××× ×¢×קך ××× ×׀ך×, ××× ××š×©× ×š×"× (ת××××× ×§×׎×:×׳) ש×× ××× ××× ×¢×ש×××, ××× ××××××× ×× × ××ך ××× ××× ×¢×ש×××.
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The Yetzer Hora constantly makes requests of a person and craves that he will agree to whatever he asks. However, the Yetzer Hora does not have the ability to fulfill this desire without the agreement of the intellect of the person, there needs to be a rationalization and consent before doing anything wrong. When the lazy person is told that his Rebbe is in his city to teach him, he responds there's a lion in the street and its too dangerous. This twisted thinking is a rationalization caused by his laziness. If the desire is there a person has the ability to believe whatever he wants. R' Yisroel Salanter suggests that in order to stand up to these rationalizations we must toil to strive for truth in all our interactions until we develop within ourselves an abhorrence for falseness.
Mishlei 1:22; Rabbenu Yona ibid.
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Mesillas Yesharim - 9th Perek
×××š× ×ע׊×, ××š× ×š×× ××¢×ך, ×× ×××× ×ª××š× ××× × ×××× ×ש×× ××ת×, ×ת××š× ×× × ×× ×××š× ×©××ך×. ך×× ×ת×× ××××× ×, ×××ך ×××, ×ת×××š× ×× × ×©×× ×××× ××š× ××× ×ך××××ת. ×××ך×× ××, ××š× ××× ×ת×× ×××ª× ×××ך ×××, ×× ×× × ×××× ×׊××, ×× × ×××Š× ××€×ª× × ×¢××× ×××', ×¢××× ×©×. ×× ×××ת, ש××× ××ך×× ××ך×ת ש××ª×¢×Š× ××× ×¢×Š×× ××ך×ת ×× ×©×ת××ך×
Ohr Yisroel 4
×ÖŒ×Ö·× ×ªÖŒ×ÖŒ×Ö·× ×ªÖŒÖµ×ª ×֌ֹ×Öž×ÖŒ ×Ö°×¢Ö»×֌ַת ×Ö·× ÖŒÖ°×ÖŽ×ÖŒÖž× ×Ö·×Ö°×Ö·×Ö°×֌ֶ×ֶת ×ְך×ֹקֶ×ֶת ×ÖŒÖž× ×ÖŒ, ×Ö°×֎ש×Ö°××ֹק ××ÖŒ× ×Ö°×֞ק֎×× ×ÖŒÖž× ×Ö°×ÖŽ××֞ת֞×ÖŒ.
×Ö°×Ö¹×ת ×ÖŒÖž× ×¢Ö»×֌ַת ש×Ö¶×֌ַעֲ×Ö¹× ×Öž×Öž×Öž× ×Ö°×֞ש×ÖŽ×× ×Öž×Ö±×ֶת ×Ö°× Ö¶×Ö¶× ×¢Öµ×× Öµ×× ×ÖŒ. ×Ö°×ַת֌ְ×ÖŽ×××֌ת × Öµ×š ×ְךַ×Ö°×Öµ×× ×ÖŒ, ×Ö°×Ö·×¢Ö²×ÖŽ×ק ×֌֞×ÖŒ ×ÖŽ×Ö°×ÖŽ× × ÖŽ×Ö°×Ö¶× × Ö°××Ö¹×ÖŽ×× ×Ö°×Ö·×€ÖŒÖµ×©× ×ªÖŒÖž×ÖŽ×× ×Ö·×ַך ×ַעֲש×Öµ×× ×ÖŒ ×ÖŒ×€Ö°×šÖŽ× ×¢Ö¶×©×ְת֌×Ö¹× ×ֹתֵ×× ×ÖŒ, ×¢Ö·× ×ֲש×ֶך ×֌֞×Öž× ×Ö°×€Öž× Öµ×× ×ÖŒ ××ֹך֞ש×Öµ× ×Ö°×Öž×Öµ× ×ÖŒ, ×¢Ö·× ×ֲש×ֶך × Öµ××Ö¹×©× ×Ö°× ÖŽ×֌֞×Öµ× ×Ö°×Ö·×Ö°×ÖŽ××£ ש×ֶקֶך ×֌ֶ×Ö±×ֶת
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In the category of falsehood is misleading people, which applies to even non-Jews. The Rabbis view this as a more severe transgression than theft! The reason is that truth is a fundamental aspect of our soul which was is part of the Godly essence that was given to us. The verse in proverbs "Truthful speech abides forever, A lying tongue for but a moment" explained by Rabbenu Yona tells us that one who is always careful with his words to speak honestly will always be abided and desired because we have a natural connection and love for truth.
Shaarei Teshuva 3:184
×××š× ×š××ת×× × ××ך×× × ××ך×× ×ס×ך ××× ×× ×עת ××ך××ת. ××× × ×××× ××× ×××ך ××Š× ×××× ×שך×× ××תך ×××× ××¢× ××××¢× ×× ×©×€×ª שקך ×ש×× ×š××. ×× ×ª××××× × ×¢× ×××š× ×××ת ×× ××× ××ס××× ×× ×€×©
Mishle 12:19; Rabbenu Yona Ibid.
ש×ְ֜׀ַת֟×Ö±Ö×ֶת ת֌֎×֌֣×Ö¹× ×Öž×¢Ö·Ö× ×Ö°×¢Ö·×ÖŸ×Ö·Öךְ×֌֎Ö××¢Öž× ×ְש×Ö£×Ö¹× ×©×֞֜קֶך
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All of the prohibitions mentioned until now were assuming the speech was truthful, however, if it contains an element of falsehood then there's a transgression of (Shemoth 23:7): "From a thing of falsehood keep far" and this speech is referred to as "Motzei Shem Ra". We explained earlier that all lashon hara is called false because when speaking not in the subjects presence there will always be some distortion. There is nothing more despicable than lying since its opposite, truth, is the signet and hallmark of Hashem. Blessing can only take effect on those who are truthful like Hashem. This is why the Torah uniquely commands us to "be far away" regarding dishonesty as opposed to just "not lie".
Chofetz Chaim, Introduction (Asei)
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Sefer HaChinuch 74
×× ×שקך × ×ª×¢× ×× ××× ××¢×× × ×××, ××× ××ך ×××ס ××× ×, ×××××š× ××ק××× ×××ת ×× ××××××, ××€× × ×©××©× ×ת××š× ×× ××ת ××× ×שך ××ª× ××ת, ×××× ××ך×× ×׊××× ×××× ××× ××ת×××× ×××× ××עש×××, ×××××ª× ××ת××× ××× ×©××× ×× ××ת, ××××××ª× ×ך×××× ××× ×©××××¢ ש××× ×š×××, ××××××ª× ××××× ×ס××× ××× ×©××× ×š× ××ס×. ××× ×× ×× ×©×עש×× ×××€× ×××ת×× ×××××ת ××× ××¢×× ×שקך ש×× ×××€× ×××ת×× ××ש, ××× ×× ×ª× ×× ×¢×××× ××¢××× ×× ×©××× ××€× ×××ת××, ×××€× ××ת ××ך×× ×©××× ×× ××× ××××š× ××ק×××, ×××€× ×ש××× ××ש××× ×××ª×¢× ×× ×©×× ×ת×, ××× ××××× ××ק××× ××׊עך, ×× ××× (×××× × ××) ××ק ××× ×š×©×¢ ××××××. ××¢× ×× ×××××š×ª× × ×ת××š× ××ך××ק ×× ×שקך ×ך×× ××× ×©×ת×× ×××ך שקך תך×ק. ××× × ×××××š× ×× ×ש×× ×š××ק ××š× ××××¡× ×× ×©×× ×××××š× ×× ××× ×©×ך ××××ך×ת.
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As a conclusion to our discussion, the Shulchan Aruch rules that a woman makes a blessing on Torah despite the fact that they are not obligated to learn. The Maharsha says Hashem tells Moshe to command the Jewish people that the women should strain themselves and be intimately involved in their families success in learning. The Chasan Sofer based on this Maharsha explains that the reason women make the blessing on Torah because they are commanded to be "involved" in Torah.
Shulchan Aruch 47:14
× ×©×× ××ך××ת ×ך×ת ×ת×ך×:
Sotah 21, Maharsha Ibid.
Chasan Sofer
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The Gemorah asks "What merit do women have?" and responds "They send their children to learn in yeshiva and allow their husbands to learn far away and wait for them". This is a bizarre question. "What merit do women have"?! What about every other commandment in the Torah that they are obligated in? The Chofetz Chaim explains that the ability to live eternally after the resurrection of the dead is only possible with a connection to Torah and that's what the Gemorah was asking, considering she doesn't have a commandment in Torah and it doesn't have the merit needed. The answer given was with her facilitating Torah learning it will give her a merit on the same level as her husband or child. Alternatively, Rav Yonason Eibschutz expounds that perfection can only be met with the metaphysical benefits of Torah and the question was that women don't seem to have those benefits since they aren't commanded to learn. The response is that they can still receive the exact amazing benefits through their husbands and children as a result of their assistance and encouragement.
Brachos 17a, Rashi ibid
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××ת×× ×ת ×××¢×××× ×× ××ª× ×ת ××× ×š×©×ת ×××ת ×××××× ×ª××š× ××¢×ך ××ךת
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The Gemorah is trying to find a merit for a woman to delay the punishment when she committed adultery. First it suggests the merit of her learning Torah but rejects it due to her not being commanded in that mitzvah and then concludes she has the merit of bringing her children to yeshiva and allows her husband to go out of town to learn. Despite the fact that the woman is still not commanded in this Torah learning that she encourages, she "splits" the reward as if she is the man who does have the command and is learning. Actually the Netziv explains that in this context the reward of the wife/mother can be even greater because if the husband or son are wasting time only they will have that responsibility and she will reap the benefit as if they learned.
Sotah 21a
ך××× × ××ך ××¢××× ×××ת ת××š× ××ק××ךת ××× × ×׊××× ××¢××©× × ×× ×׀ק××× ×× ×׀ק×× ××××š× ××קך×× ×××ª× ××× ×× ×××× ×× ××š× ××× ×××ך×××× ×¢× ×××ª× ××× ×××š×©× ×× ×× ×€×××× ×××××××
Brachos 17a, Netziv ibid
×֌ְ××Ö¹×Öž× ×Ö·×Ö°×Öž×Öž× ×©×Ö¶×ÖŽ×Ö°×ÖŽ××Öž× ×ַק֌֞××Ö¹×©× ×֌֞ך×ÖŒ×Ö° ××ÖŒ× ×Ö°× Öž×©×ÖŽ×× ××ֹתֵך ×ÖŽ× ×Öž×Ö²× Öž×©×ÖŽ××, ש×Ö¶× ÖŒÖ¶×Ö±×ַך: ×Ž× Öž×©×ÖŽ×× ×©×Ö·×Ö²× Ö·× ÖŒ×ֹת קֹ×Ö°× Öž× ×©×Ö°×Ö·×¢Ö°× Öž× ×§×Ö¹×ÖŽ× ×ÖŒÖž× ×ֹת ×֌ֹ×Ö°××ֹת ×Ö·×Ö°×Öµ× ÖŒÖž× ×ÖŽ×ְך֞ת֎×׎.
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The Maharal writes in Shemos that the women question how they can get reward for Torah which they don't study and Hashem tells Moshe to respond that their role in Torah is even more significant than the men. Rabbenu Yona explains since they send their children to learn in yeshiva, shower them with care when returning, keep a watchful eye to ensure their Torah involvement, and kindle a passion and love of Torah in them. We can see from all this, that these righteous women are causing the perpetuation of Torah in the family. Our Rabbis teach us that being a facilitator is a greater role than the performer of the act.
Maharal, Derashos on the Torah - Shemos 19:3
Rabbenu Yona, Igeres HaTeshuva - 3
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- Laat meer zien
