An anonymous Bnei Noach wrote on a maillist a while back: "''lashon hara '' is the one thing that will also keep us from having any community among B'nei Noach. And we do need community. In my mind I will elevate ''lashon hara '' to a position of evil somewhere near murder and robbery, because G-d will not help us if we refuse to speak with love, encouragement and kindness towards one another, within hearing, and beyond hearing."
Speaking gossip, slander, etc. is obviously damaging to the Bnei Noach community. But is it prohibited, and ? And if so exactly how and in what manner is prohibited? Below are a collection of thoughts on the subject. The list is ordered according to the [[The Seven Laws|seven laws]].
==Rabbi Yirmeyahu Bindman ==
'''Cursing the Name.''' The power of speech distinguishes humanity from all other species, and this distinction leads to the specific human prohibition not to use speech for cursing the Creator, because it shows ingratitude for his kindness. This commandment pairs with the previous one, showing that the Divine rulership and the Divine love go together at all times and places, no matter how great the difficulties may seem. Jews and non-Jews are commanded in the same verse in this respect, showing how in the Messianic times all of humankind will join together in voicing praise for the Creator. All other misuses of speech, such as gossip, obscenity and lies, are indicated in this commandment as something to avoid, just as prayer and words of Torah are desirable so that speech will become truly Divine.<ref>[http://www.rb.org.il/Fellowship%20Noahide/noahinstitute.htm Root and Branch]</ref>
==Rabbi Nissan Dubov (Lubavitch South London)Michoel Drazin==
'''JustinceNot to commit murder.''' Noachides must ensure that they protect the rights of others, This page may also seem to be they Jewa no-brainer. But wait! The prohibition against murder also covers Lashon Horah, Gentile or NoachideEvil speech. This protection comes from their acceptance Gossip remains a major form of evil speech, as eventually (remember the law to establish courts game Telephone? Someone whispers something in someone’s ear, and by the time it gets around the circle it’s all out of context and all out of justiceproportion), it ruins lives. A Noahcide should avoide insulting or damaging Should a person's reputation in publiccommit suicide because of rumors or gossip, their blood is on your hands. Talebearing is another thing. Care should be taken not Sometimes the words of our mouths arouse jealousy, and this can cause anger, enough so that one can desire to repeat gossip which could be damaging kill. Again, this blood is on your hands. Hence the Sages said Silence is better for the wise, and how much more so for fools, as it is said, Even a fool, when he holdeth his peace, is counted wise. (Pesachim 99a). Mishnah 17. Simeon, his son, used to another. Concerns should always be taken say: all my days I grew up with among the Sages, and I have found nothing better for a person concerned than silence. Study is not the most important thing, but deed; whoever indulges in too many words brings about sin.(Pirke Avos 1:17) Mishnah 13. R. Akiba said: Jesting and never spoken about behind their backlight-headedness lead a man on to lewdness; Tradition is a fence to the Torah; tithes [form] a fence to wealth, vows a fence to self-restraint; a fence to wisdom is silence.(Pirke Avos 3:13)<ref>[http://usjdstone.geocities.comorg/the_uk_arktruth/living-the-seven-laws/understandingfiles/rights-of-othersnoach_ov.htmlThe Uk ArkHollow Inheritance]</ref>
==Yosef Ben Shlomo Hakohen Hazon (Noahide Nations)Rabbi Moshe Bogomilsky==
'''StealingMurder.''' The Sefer Ha-Chinuch is a classical work on "One who sheds the Torah's 613 mitzvos (precepts), and regarding blood of man in the Torah's prohibitionman, "You his blood shall not covetbe shed." (Deuteronomy 5Gen. 9:186), the author writes<br>QUESTION:"It is in force everywhere, at every time, for both In the man " seems repetitious and womanunnecessary. All humankind too is duty-bound by it<br>ANSWER: The Talmud (Bava Metziah 58b) states that if one publicly embarrasses another, since it is a branch of as if he spills his blood, because the precept about robberyone who is embarrassed blushes, which is one of the seven mitzvos that all in the world were commanded and blood rushes to his face (as if trying to keepleave his body)."The Sefer Ha-Chinuch goes on Then his face pales as the blood rushes to explain that the "Seven Mitzvos other parts of the Children of Noah" are actually seven "categories" of mitzvosbody, and they therefore contain many details. There are some forms it takes on the ashen, pallid appearance of negative speech that can cause people a monetary losscorpse. For exampleThe difference between actual murder and embarrassment is that in murder, blood actually leaves the body, a person may gossip about a co-worker at workwhereas in embarrassment, and when the gossip spreads, blood changes location within the co-worker is fired from his job or loses an opportunity to be promoted to a better-paying positionbody.<ref>[http://www. One can argue that the person who gossiped has committed an act which deprived a person of his income - a form of stealingchabad. Just like coveting is prohibited because it can lead to theft, so too, negative speech that can lead to a loss of money for someone is also prohibited, as this too is a form of theftorg/parshah/article." One would therefore need to consult with a halachic scholar as to whether speech that could lead to monetary damage is actually prohibited to Noahides as a form of theftasp?AID=320743 Chabad.org]</ref>
'''Voluntary.''' Noahides, however, can voluntarily take on most of the 613 mitzvos of the Torah! (Maimonides mentions this in "The Laws of Kings" 10:10.) One of the mitzvos which they can't take on is the prohibition against doing the 39 categories of creative work on the Sabbath. It is actually forbidden for Noahides to refrain from all forms of creative work on the Sabbath, as this particular, strict discipline is meant for the People of Israel, who have a special role to fulfill as "a kingdom of kohanim (ministers) and a holy nation" (Exodus 19:6). But Noahides can certainly choose to voluntarily take on all the mitzvos of the Torah which govern our relationships with other human beings, including the Torah's prohibition against "loshon hara" - derogatory and/or harmful speech. In fact, ==Rabbi Samson Raphael Hirsch, the noted 19th sage and biblical commentator, indicates that it is the Divine desire that all human beings choose to take on these ethical mitzvos.Bernard Fox==
Rabbi Hirsch finds a source for this idea '''Murder.''' Maimonides in his code of Halacha – the following messianic prophecy which describes how the peoples will walk Mishne Torah – in "His paths":"And many people shall go and say: Come, let us go up to the Mountain Hilchot Dey’ot explains that lashon hara is one type of Hashem, to prohibited speech. It is not the House of the God of Jacob, and He shall teach us of His ways, and we shall walk in His pathsonly form or speech about others that is prohibited. For from Zion shall go forth Torah, and the Word There are three types of Hashem from Jerusalemspeech that are prohibited." (Isaiah 2:3)It The first is written, "of His ways," and it rechilut. This is also written, "in His pathsgossip. It need not be negative." Rabbi Hirsch points out that It is merely the Hebrew phrase for "act of His ways" implies "from some of His ways." (Those familiar discussing someone’s affairs with the grammar of Biblical Hebrew will understand this bettera third party.) The phrase "of His ways" Lashon hara is referring to special mitzvos that enhance human sanctity and moral behavior - those mitzvos which also enhance Israel's role as a kingdom of ministers and a holy nation. Of these special mitzvos, the peoples of the earth will choose to undertake to fulfill "some" of them, but not "all" case of themrechilut. This It is because negative gossip – speaking in a number of these special mitzvos were given in order to enhance the priestly role of the People of Israeldisparaging manner about someone. However, the people also say there is one interesting qualification that must be met. Lashon hara involves imparting disparaging information that "we will walk in His pathsis true. Lashon hara does not include making up outright lies." According to the structure of Biblical Hebrew Spreading disparaging, explains Rabbi Hirschfalse rumors is motzi shem ra. In short, this means "all of His paths." The Hebrew word for "paths" gossip is rechilut; lashon hara is speaking about someone in this verse a disparaging manner – albeit that the statement is "or-chosovtrue." Rabbi Hirsch cites other various sources which indicate that this Hebrew word usually refers to social behavior - the way a human being acts with his or her neighbor Spreading false, disparaging rumors is motzi shem ra. With regard to those mitzvos of the <ref>Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah that govern our social behavior - mitzvos of love and justice , Hilchot Dey’ot 7:1- 2.</ref> We can now identify the peoples will choose mitzvah violated by lashon hara. According to fulfill "all" of them, states Rabbi HirschMaimonides no mitzvah specifically prohibits lashon hara. And he adds:"The teachings of right and social justice Instead, of righteousness the Torah prohibits rechilut and love, shall one day become part of this includes the life special case of all humankind, without exceptionlashon hara. Therefore Isaiah states, 'We will walk in His paths.' " (This teaching can be found in Rabbi Hirsch's in " The Collected Writings ", Vol. IV, pages 63 and 228.)
The Seven Precepts of the Children of Noah can therefore be viewed as the "starting point" of Nachmanides disagrees with Maimonides. He insists that there is a Noahide's spiritual lifespecific mitzvah prohibiting lashon hara. And a Noahide can continue It is derived from our parasha (Behalotecha) and the Torah’s latter admonition – in Sefer Devarim – to grow by studying guard ourselves from tzara’at and fulfilling all those mitzvos to remember this experience of the Torah Miryam. Nachmanides argues that make one our Sages regarded lashon hara as a more ethical and loving personserious sin. There is another halachic opinion which is related They went so far as to our discussion. Rabbi Nissim Gaon, a renowned 11th century sage, writes in his famous introduction compare lashon hara to the Talmud spilling of blood.<ref>Mesechet Erechim 15b.</ref> It is incomprehensible that human beings in every generation have an obligation to perform any precept which there is suggested by "reason" and "no specific command prohibiting the understanding of behavior! He adds that the heartTorah prescribes a very serious punishment to lashon hara – tzara’at." If the prohibition against "loshon hara" can We would expect that this serious consequence would be understood by reason and/or in response to the understanding violation of the hearta specific commandment. Based on these considerations, then it may be Nachmanides argues that Gentiles are already obligated lashon hara is prohibited by a specific commandment. It is either a negative commandment communicated in these laws, according the admonition to Rabbi Nissim Gaon. This is avoid tzara’at or a matter that needs positive command contained in the admonition to be decided by authorities remember the experience of Miryam.<ref>Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Torah lawSefer Devarim 24:9.</ref>
To summarize: According In summary, Maimonides and Nachmanides agree that lashon hara is prohibited. However, according to the above sourcesMaimonides, it may be that Noahides are obligated is included in part or all of the Torah's laws of ethical speech, and one should consult a rabbi who general mitzvah prohibiting gossip. Nachmanides insists that there is familiar with these laws for a decisionseparate mitzvah that specifically prohibits lashon hara. And it is highly commendable for Noahides to voluntarily fulfill all the mitzvos of the Torah regarding ethical and loving behavior, including the mitzvos of ethical speechMore...<ref>[http://www. As Rabbi Hirsch teaches, they will certainly fulfill these mitzvos in the messianic agemesora. For the Torah contains teachings and precepts which enable all the Children of Noah to become ethical, caring, and loving people and thereby fulfill their potential as human beings created in the Divine imageorg/RabbiFox/BeHalotecha64. May we therefore merit to experience the age when, "Torah will go forth from Zion and the word of Hashem from Jerusalemhtm Mesora.org]</ref>
==Rabbi Michoel DrazinNissan Dubov (Lubavitch South London)==
'''Not to commit murderJustice.''' This page may also seem to Noachides must ensure that they protect the rights of others, be a no-brainer. But wait! The prohibition against murder also covers Lashon Horahthey Jew, Evil speechGentile or Noachide. Gossip remains a major form This protection comes from their acceptance of evil speech, as eventually (remember the game Telephone? Someone whispers something in someone’s ear, and by the time it gets around the circle it’s all out of context and all out law to establish courts of proportion), it ruins livesjustice. Should A Noahcide should avoide insulting or damaging a person commit suicide because of rumors or 's reputation in public. Care should be taken not to repeat gossip, their blood is on your hands. Talebearing is which could be damaging to another thing. Sometimes the words of our mouths arouse jealousy, and this can cause anger, enough so that one can desire to kill. Again, this blood is on your hands. Hence the Sages said Silence is better for the wise, and how much more so for fools, as it is said, Even a fool, when he holdeth his peace, is counted wise. (Pesachim 99a). Mishnah 17. Simeon, his son, used to say: all my days I grew Concerns should always be taken up among with the Sages, person concerned and I have found nothing better for a person than silence. Study is not the most important thing, but deed; whoever indulges in too many words brings never spoken about sinbehind their back.(Pirke Avos 1<ref>[http:17) Mishnah 13//us. Rgeocities. Akiba said: Jesting and lightcom/the_uk_ark/living-headedness lead a man on to lewdness; Tradition is a fence to the Torah; tithes [form] a fence to wealth, vows a fence to self-restraint; a fence to wisdom is silenceseven-laws/understanding/rights-of-others. (Pirke Avos 3:13)html The Uk Ark]</ref>
==Rabbi Moshe BogomilskyYosef Ben Shlomo Hakohen Hazon==
'''MurderStealing.''' "One who sheds The Sefer Ha-Chinuch is a classical work on the blood of man in Torah's 613 mitzvos (precepts), and regarding the manTorah's prohibition, his blood "You shall be shed.not covet" (Gen. 9Deuteronomy 5:618)<br>QUESTION, the author writes: "In the It is in force everywhere, at every time, for both man" seems repetitious and unnecessarywoman.<br>ANSWER: The Talmud (Bava Metziah 58b) states that if one publicly embarrasses anotherAll humankind too is duty-bound by it, since it is as if he spills his blooda branch of the precept about robbery, because which is one of the seven mitzvos that all in the one who is embarrassed blushes, and blood rushes world were commanded to his face (as if trying keep."The Sefer Ha-Chinuch goes on to leave his body). Then his face pales as explain that the blood rushes to other parts "Seven Mitzvos of the bodyChildren of Noah" are actually seven "categories" of mitzvos, and they therefore contain many details. There are some forms of negative speech that can cause people a monetary loss. For example, a person may gossip about a co-worker at work, and it takes on when the ashengossip spreads, pallid appearance the co-worker is fired from his job or loses an opportunity to be promoted to a better-paying position. One can argue that the person who gossiped has committed an act which deprived a person of his income - a corpseform of stealing. The difference between actual murder and embarrassment Just like coveting is prohibited because it can lead to theft, so too, negative speech that in murdercan lead to a loss of money for someone is also prohibited, blood as this too is a form of theft." One would therefore need to consult with a halachic scholar as to whether speech that could lead to monetary damage is actually leaves the body, whereas in embarrassment, the blood changes location within the bodyprohibited to Noahides as a form of theft.
=='''Voluntary.''' Noahides, however, can voluntarily take on most of the 613 mitzvos of the Torah! (Maimonides mentions this in "The Laws of Kings" 10:10.) One of the mitzvos which they can't take on is the prohibition against doing the 39 categories of creative work on the Sabbath. It is actually forbidden for Noahides to refrain from all forms of creative work on the Sabbath, as this particular, strict discipline is meant for the People of Israel, who have a special role to fulfill as "a kingdom of kohanim (ministers) and a holy nation" (Exodus 19:6). But Noahides can certainly choose to voluntarily take on all the mitzvos of the Torah which govern our relationships with other human beings, including the Torah's prohibition against "loshon hara" - derogatory and/or harmful speech. In fact, Rabbi Joseph Lichter==Samson Raphael Hirsch, the noted 19th sage and biblical commentator, indicates that it is the Divine desire that all human beings choose to take on these ethical mitzvos.
'''Murder.''' Maimonides Rabbi Hirsch finds a source for this idea in the following messianic prophecy which describes how the peoples will walk in his code "His paths":"And many people shall go and say: Come, let us go up to the Mountain of Hashem, to the House of Halacha – the Mishne God of Jacob, and He shall teach us of His ways, and we shall walk in His paths. For from Zion shall go forth Torah – in Hilchot Dey’ot explains that lashon hara is one type , and the Word of prohibited speechHashem from Jerusalem. " (Isaiah 2:3)It is not written, "of His ways," and it is also written, "in His paths." Rabbi Hirsch points out that the only form or speech about others that is prohibitedHebrew phrase for "of His ways" implies "from some of His ways. There are three types " (Those familiar with the grammar of speech that are prohibitedBiblical Hebrew will understand this better. ) The first phrase "of His ways" is rechilutreferring to special mitzvos that enhance human sanctity and moral behavior - those mitzvos which also enhance Israel's role as a kingdom of ministers and a holy nation. This is gossip. It need Of these special mitzvos, the peoples of the earth will choose to undertake to fulfill "some" of them, but not be negative. It is merely the act "all" of discussing someone’s affairs with a third partythem. Lashon hara This is because a number of these special case mitzvos were given in order to enhance the priestly role of rechilutthe People of Israel. It is negative gossip – speaking However, the people also say that "we will walk in a disparaging manner about someoneHis paths. However" According to the structure of Biblical Hebrew, explains Rabbi Hirsch, there this means "all of His paths." The Hebrew word for "paths" in this verse is one interesting qualification "or-chosov." Rabbi Hirsch cites other various sources which indicate that must be metthis Hebrew word usually refers to social behavior - the way a human being acts with his or her neighbor. Lashon hara involves imparting disparaging information With regard to those mitzvos of the Torah that is truegovern our social behavior - mitzvos of love and justice - the peoples will choose to fulfill "all" of them, states Rabbi Hirsch. Lashon hara does not include making up outright lies. Spreading disparagingAnd he adds:"The teachings of right and social justice, false rumors is motzi shem ra. In shortof righteousness and love, gossip is rechilut; lashon hara is speaking about someone in a disparaging manner – albeit that shall one day become part of the statement is truelife of all humankind, without exception. Spreading falseTherefore Isaiah states, disparaging rumors is motzi shem ra'We will walk in His paths.<ref>Rabbaynu Moshe ben Maimon ' " (Rambam / Maimonides) Mishne TorahThis teaching can be found in Rabbi Hirsch's in " The Collected Writings ", Hilchot Dey’ot 7:1-2Vol.</ref> We can now identify the mitzvah violated by lashon hara. According to Maimonides no mitzvah specifically prohibits lashon hara. InsteadIV, the Torah prohibits rechilut pages 63 and this includes the special case of lashon hara228.)
Nachmanides disagrees with MaimonidesThe Seven Precepts of the Children of Noah can therefore be viewed as the "starting point" of a Noahide's spiritual life. He insists that there is And a specific mitzvah prohibiting lashon hara. It is derived from our parasha and the Torah’s latter admonition – in Sefer Devarim – Noahide can continue to guard ourselves from tzara’at grow by studying and to remember this experience fulfilling all those mitzvos of Miryam. Nachmanides argues the Torah that our Sages regarded lashon hara as make one a serious sinmore ethical and loving person. They went so far as There is another halachic opinion which is related to compare lashon hara our discussion. Rabbi Nissim Gaon, a renowned 11th century sage, writes in his famous introduction to the spilling of blood.<ref>Mesechet Erechim 15b.</ref> It is incomprehensible Talmud that there human beings in every generation have an obligation to perform any precept which is no specific command prohibiting suggested by "reason" and "the behavior! He adds that understanding of the heart." If the Torah prescribes a very serious punishment to lashon prohibition against "loshon hara – tzara’at. We would expect that this serious consequence would " can be in response to understood by reason and/or the violation understanding of a specific commandment. Based on the heart, then it may be that Gentiles are already obligated in these considerationslaws, Nachmanides argues that lashon hara is prohibited by a specific commandmentaccording to Rabbi Nissim Gaon. It This is either a negative commandment communicated in the admonition matter that needs to avoid tzara’at or a positive command contained in the admonition to remember the experience of Miryam.<ref>Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary be decided by authorities on Sefer Devarim 24:9Torah law.</ref>
In summaryTo summarize: According to the above sources, it may be that Noahides are obligated in part or all of the Torah's laws of ethical speech, Maimonides and Nachmanides agree that lashon hara one should consult a rabbi who is familiar with these laws for a decision. And it is prohibitedhighly commendable for Noahides to voluntarily fulfill all the mitzvos of the Torah regarding ethical and loving behavior, including the mitzvos of ethical speech. HoweverAs Rabbi Hirsch teaches, according they will certainly fulfill these mitzvos in the messianic age. For the Torah contains teachings and precepts which enable all the Children of Noah to Maimonidesbecome ethical, caring, it is included and loving people and thereby fulfill their potential as human beings created in the general mitzvah prohibiting gossipDivine image. May we therefore merit to experience the age when, "Torah will go forth from Zion and the word of Hashem from Jerusalem.<ref>[http://www. Nachmanides insists that there is a separate mitzvah thatspecifically prohibits lashon haranoahidenations.com/content/index.php?option=com_content&task=view&id=171&Itemid=38 Noahide Nations]</ref>
Let us take a moment to understand the basis of this argument==Rabbi Yeshayahu HaKohen Hollander (Jerusalem Court for Bnei Noah)==[[Image:BDBN. Each position seems to have its meritgif|right]]'''Voluntary. It seems that Nachmanides’ argument is rather compelling''' In English there are so many terms for talking badly about another person (Gossip, slander, libel, defamation, vilification). Lashon hara Slander is a serious sinwriting or publishing Libel in print, but English does not differentiate between defamation by true statements and by false statements. Does it not make sense that it deserves its own mitzvah? How might Maimonides respond to this issue? However Maimonides’ position is also reasonable In Jewish law we differentiate between: 1. Maimonides maintains that lashon hara is a form of gossip = telling people about what other people said about them [or theirs] and is included in the general prohibition against gossipcalled ''rechilus'', 2. What true tale-bearing [telling bad but true things about people] is so objectionable to including the prohibition against lashon called ''loshon hara in the more general mitzvahprohibiting rechilut?'', and 3. false tale-bearing: [telling untrue bad things about people] is called ''motzei shem ra''.
It is clear that the Nachmanides’basic premise is that lashon For Jews this these offences are considered serious. In many circles there are public lessons given about these offences. In general ''rechilus'', ''loshon hara must be assessed '', ''motzei shem ra'', are absolutely forbidden, except in view of a few limited cases. Jewish law details the damage rules and hurt that it causescircumstances in which one may tell about bad acts of someone, for instance: a witness must testify in court. Our Sages compare the lashon hara to the spilling of bloodWarning about suspicions is allowed in certain instances. ClearlyThe difference between telling and warning is simple: When you warn you say "Look out, they are evaluating lashon hara from on the perspective basis of the damage it causes. From these facts, I warn you that this perspective it does not make sense to compare lashon hara to innocent gossipperson may do harm! ". Gossip Telling is inappropriatesaying: "This person has done X". But from The statement "This person intends to do the perspective of damage it bad X" is ascribing evil to someone, and is a Halachically very different activity than lashon hararisky. Unlike gossip, lashon hara In most cases it is an explicit attack against a person’s reputationprohibited. It The warning must be something like: "I have personal knowledge [or: see for yourself] that this person is not appropriate to include saying [or doing] what people say [or do] when they have bad intentions, as so-and-so have said [or done] in previous situations and then followed the damaging behavior of lashon hara inthe general mitzvah prohibiting senseless gossipsaying with bad actions."
ThereforeThe prohibition is based on Leviticus 19:16, Nachmanides argues that lashon hara deserves its own mitzvah and should not be included in the general prohibition against rechilutcontext of regulations about relations between people [verses16-18]. So In this chapter, why does Maimonides include lashon hara within the mitzvah prohibiting rechilut? It is important to note that Maimonides includes phrase "the laws congregation of rechilut in the Hilchot Dayot section children of the Mishne TorahIsrael" is used several times. What In Exodus 16 and 17 this phrase is used when people were complaining. In Exodus 35 in connection with the subject matter bringing of Hilchot Dayot? In this section contributions for the Tabernacle; in Leviticus 16 – with respect to atonement; in Numbers 1 with regard to the physical arrangement of the Mishne Torah, Maimonides outlines Israelite camp in the wilderness; in chapter 8 – the perimeters separation of general emotional and physical health. The inclusion the Levite tribe from the rest of the mitzvah prohibiting rechilut children of Israel; in this section implies that engaging chapters 13 and 14 in gossip represents a personally destructive behavior. The person that engages connection with the sin of the spies, and those who followed them; in gossip is undermining his or her own emotional well beingchapter 15 with respect to atonement [according to halachic tradition – for Idolatry]. From the context: verse 3 "and keep my Sabbaths" it seems clear that this perspective it is appropriate not meant to include lashon hara within the mitzvah prohibiting all forms of gossipapply to non-Jews. All ofinappropriate. But from the perspective of damage So it is a very different activity than lashon hara. Unlike gossip, lashon hara is an explicit attack against a person’s reputationdoes not appear to be directed to non-Jews. It This prohibiton is not appropriate to include NOT in the damaging behavior list of lashon hara in sixty-six commandments of Bnei Noah compiled by the general mitzvah prohibiting senseless gossipcontemporary Rabbi A. Lichtenstein.
ThereforeThe fact that verses 16, Nachmanides argues that lashon hara deserves its own mitzvah 17 and should not be included in 18 uses the general prohibition against rechilut. Sowords "among thy people", "thy neighbor", why does Maimonides include lashon hara within the mitzvah prohibiting rechilut? It is important to note that Maimonides includes the laws of rechilut in the Hilchot Dayot section of the Mishne Torah. What is the subject matter of Hilchot Dayot? In this section of the Mishne Torah"thy brother", Maimonides outlines the perimeters "children of general emotional and physical health. The inclusion of the mitzvah prohibiting rechilut in this section implies that engaging in gossip represents a personally destructive behavior. The person that engages in gossip is undermining his or her own emotional well being. From this perspective thy people" it is appropriate clear that Noahides are not subject to include lashon hara within the mitzvah prohibiting all forms of gossip. All ofthese forms of gossip cause harm to one’s own emotional well beingcommandments.
We can now understand the dispute between Nachmanides and Maimonides. According to Nachmanides, the essential aspect of lashon hara is the harm caused to others. Therefore, lashon hara cannot be included in the general mitzvah prohibiting gossip. Maimonides maintains that essential component of lashon hara is the harmcaused to oneself. From this perspective it is appropriate to include lashon hara in the general mitzvah prohibiting rechilut. However, it must be noted that Maimonides does acknowledge that lashon hara is a special case of rechilut. This acknowledgement implies that the harm caused by lashon hara to one’s personal well being is somewhat different from the harm associated with general rechilut. However, it is not clear from Maimonides’comments exactly wherein the difference lies. If we pursue this issue we may discover that Maimonides’ position provides an essential insight into the behavior of lashon hara. We notice that despite the widespread desire to curtail our engagement in lashon hara, this determination does not easily translate into an actual change in behavior. Why is this behavior so difficult to modify and correct? Part of the answer may lie in the traditional method used to address the problem. We notice see that the most common method for addressing the problem of lashon hara is to read more about Torah views the gravity various types of the sin. Books about lashon hara are Judaic best sellers. But it seems that in the longill-run learning more talk about the specific laws of lashon hara and the gravity members of the sin has limited impact on the behavior. In fact this outcome is not surprising. If a person wants to change ones eating habits does one seriously think that reading diet books will foster this change? One who wishes to be less of 's community as having a couch potato will probably not meet this challenge simply by reading about exercise. This reading may provide temporary inspiration. But in the long run this approach does not usually lead bad result to permanent results. Instead one must identify and address the root source of the behaviorcommunity. In the case of eating one must discover why one overeats. What is the attraction? What function is food serving in the person’s life? It makes sense that the same is required to effectively approach to problem of lashon hara. What causes us to engage in this behavior? Our Sages provide an amazing insight into this issue.They tell us the when we depreciate others we are really reflecting upon our own inadequacies.<ref>Mesechet Kedushin 70b.</ref> In other words, we speak about others in order to deflect our attention – or the attention of others – from our own insecurities, failing and faults. Let us consider this assertion more closely. We can all acknowledge that one of the greatest challenges we face in achieving personal growth is the need to critically evaluate our own attitudes and behaviors. The more deep-set and behavior or attitude, the more difficult Thus it seems it is to recognize and acknowledge. But this does not mean would be wise that we are not in some sense aware or our personal faults. We are frustrated with these imperfections and yet, we are unwilling to completely acknowledge them and confront Noahide communities adapt them. How do we deal with this frustration? Our Sages are suggesting that we self-medicate. We escape our frustration by transferring our attention to the shortcoming of others. Rather than focus on ourselves, we change the focus of our attention to the other person. We evaluate that person and dissect the person’s behaviors and attitudes with the precision that we should direct towards the more painful and difficult task of introspection.This is the reason the Maimonides regards rechilut as a behavior that undermines our own personal health. We are diverting our attention from ourselves and attaching it to another person. Lashon hara is an extreme manifestation of this mechanism. Gossip is a simple diversion. In speaking lashon hara we are actually aware – at some level – of a personal deficiency. But rather than acknowledging our personal shortcoming, we focus our attention on this failing as manifested in someone else. In this manner, we actually engage in denial of our own faults. This insight of our Sages suggests an approach to dealing with the urge to speak and participate in lashon hara and rechilut. The urge is apparently, motivated by for the presence of an awareness of some personal failing. But this awareness is evokes an unhealthy response. We transfer our focus from ourselves to the other person. If this is correct, then each time we feel the urge to participate in lashon hara or rechilut, we need to respond with a question. What is bothering me about myself? What and I trying to avoid considering? Rather than allowing our attention to be diverted, we need to sharpen our focus on ourselves and allow for a moment benefit of introspection. This is not an easy solution to apply. But it seems to respond to the fundamental motivations behind lashon hara and rechilut. Perhaps, if we keep our Sages insight in mind, we will be better able to overcome the urge to participate in lashon hara and rechilutcommunity.
==References==
<references/>
[[Category:Legal Rulings]]
[[Category:Jerusalem Court for Bnei Noah]]
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