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 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)==
'''Justice.''' Noachides must ensure that they protect the rights of others, be they Jew, Gentile or Noachide. This protection comes from their acceptance of the law to establish courts of justice. A Noahcide should avoide insulting or damaging a person's reputation in public. Care should be taken not to repeat gossip which could be damaging to another. Concerns should always be taken up with the person concerned and never spoken about behind their back.<ref>[http://us.geocities.com/the_uk_ark/living-the-seven-laws/understanding/rights-of-others.html The Uk Ark]</ref>
==Yosef Ben Shlomo Hakohen Hazon==
'''Stealing.''' The Sefer Ha-Chinuch is a classical work on the Torah's 613 mitzvos (precepts), and regarding the Torah's prohibition, "You shall not covet" (Deuteronomy 5:18), the author writes:"It is in force everywhere, at every time, for both man and woman. All humankind too is duty-bound by it, since it is a branch of the precept about robbery, which is one of the seven mitzvos that all in the world were commanded to keep."The Sefer Ha-Chinuch goes on to explain that the "Seven Mitzvos of the Children 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 when the gossip spreads, 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 form of stealing. 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 theft." 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 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 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.
Rabbi Hirsch finds a source for this idea in the following messianic prophecy which describes how the peoples will walk in "His paths":"And many people shall go and say: Come, let us go up to the Mountain of Hashem, to the House of the 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, and the Word of Hashem from Jerusalem." (Isaiah 2:3)It is written, "of His ways," and it is also written, "in His paths." Rabbi Hirsch points out that the Hebrew phrase for "of His ways" implies "from some of His ways." (Those familiar with the grammar of Biblical Hebrew will understand this better.) The phrase "of His ways" 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" of them. This is because a number of these special mitzvos were given in order to enhance the priestly role of the People of Israel. However, the people also say that "we will walk in His paths." According to the structure of Biblical Hebrew, explains Rabbi Hirsch, this means "all of His paths." The Hebrew word for "paths" in this verse is "or-chosov." 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. With regard to those mitzvos of the Torah that govern our social behavior - mitzvos of love and justice - the peoples will choose to fulfill "all" of them, states Rabbi Hirsch. And he adds:"The teachings of right and social justice, of righteousness and love, shall one day become part of the life of all humankind, without exception. 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 a Noahide's spiritual life. And a Noahide can continue to grow by studying and fulfilling all those mitzvos of the Torah that make one a more ethical and loving person. There is another halachic opinion which is related to our discussion. Rabbi Nissim Gaon, a renowned 11th century sage, writes in his famous introduction to the Talmud that human beings in every generation have an obligation to perform any precept which is suggested by "reason" and "the understanding of the heart." If the prohibition against "loshon hara" can be understood by reason and/or the understanding of the heart, then it may be that Gentiles are already obligated in these laws, according to Rabbi Nissim Gaon. This is a matter that needs to be decided by authorities on Torah law.
To 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, and one should consult a rabbi who is familiar with these laws for a decision. 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 speech. As Rabbi Hirsch teaches, 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 become ethical, caring, and loving people and thereby fulfill their potential as human beings created in the Divine 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.noahidenations.com/content/index.php?option=com_content&task=view&id=171&Itemid=38 Noahide Nations]</ref>
==Rabbi Michoel Drazin==
==Rabbi Bernard Fox==
'''Murder.''' Maimonides in his code of Halacha – the Mishne Torah – in Hilchot Dey’ot explains that lashon hara is one type of prohibited speech. It is not the only form or speech about others that is prohibited. There are three types of speech that are prohibited. The first is rechilut. This is gossip. It need not be negative. It is merely the act of discussing someone’s affairs with a third party. Lashon hara is a special case of rechilut. It is negative gossip – speaking in a disparaging manner about someone. However, there is one interesting qualification that must be met. Lashon hara involves imparting disparaging information that is true. Lashon hara does not include making up outright lies. Spreading disparaging, false rumors is motzi shem ra. In short, gossip is rechilut; lashon hara is speaking about someone in a disparaging manner – albeit that the statement is true. Spreading false, disparaging rumors is motzi shem ra.<ref>Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Dey’ot 7:1-2.</ref> We can now identify the mitzvah violated by lashon hara. According to Maimonides no mitzvah specifically prohibits lashon hara. Instead, the Torah prohibits rechilut and this includes the special case of lashon hara.
Nachmanides disagrees with Maimonides. He insists that there is a specific mitzvah prohibiting lashon hara. It is derived from our parasha (Behalotecha) and the Torah’s latter admonition – in Sefer Devarim – to guard ourselves from tzara’at and to remember this experience of Miryam. Nachmanides argues that our Sages regarded lashon hara as a serious sin. They went so far as to compare lashon hara to the spilling of blood.<ref>Mesechet Erechim 15b.</ref> It is incomprehensible that there is no specific command prohibiting the behavior! He adds that the Torah prescribes a very serious punishment to lashon hara – tzara’at. We would expect that this serious consequence would be in response to the violation of a specific commandment. Based on these considerations, Nachmanides argues that lashon hara is prohibited by a specific commandment. It is either a negative commandment communicated in the admonition 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 on Sefer Devarim 24:9.</ref>
In summary, Maimonides and Nachmanides agree that lashon hara is prohibited. However, according to Maimonides, it is included in the general mitzvah prohibiting gossip. Nachmanides insists that there is a separate mitzvah thatspecifically that specifically prohibits lashon hara.More...<ref>[http://www.mesora.org/RabbiFox/BeHalotecha64.htm Mesora.org]</ref>
Let us take a moment to understand the basis of this argument. Each position seems to have its merit. It seems that Nachmanides’ argument is rather compelling. Lashon hara is a serious sin. Does it not make sense that it deserves its own mitzvah? How might Maimonides respond to this issue? However Maimonides’ position is also reasonable. Maimonides maintains that lashon hara is a form of gossip and is included in the general prohibition against gossip. What is so objectionable to including the prohibition against lashon hara in the more general mitzvahprohibiting rechilut?==Rabbi Nissan Dubov (Lubavitch South London)==
It is clear that the Nachmanides’basic premise is that lashon hara '''Justice.''' Noachides must be assessed in view of the damage and hurt ensure that it causes. Our Sages compare they protect the lashon hara to the spilling rights of blood. Clearlyothers, be they are evaluating lashon hara Jew, Gentile or Noachide. This protection comes from their acceptance of the perspective law to establish courts of the damage it causesjustice. A Noahcide should avoide insulting or damaging a person's reputation in public. From this perspective it does Care should be taken not make sense to compare lashon hara repeat gossip which could be damaging to innocent gossipanother. Gossip is inappropriateConcerns should always be taken up with the person concerned and never spoken about behind their back. But from the perspective of damage it is a very different activity than lashon hara<ref>[http://us. Unlike gossip, lashon hara is an explicit attack against a person’s reputationgeocities. It is not appropriate to include com/the_uk_ark/living-the damaging behavior -seven-laws/understanding/rights-of lashon hara inthe general mitzvah prohibiting senseless gossip-others.html The Uk Ark]</ref>
Therefore, Nachmanides argues that lashon hara deserves its own mitzvah and should not be included in the general prohibition against rechilut. So, 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, Maimonides outlines the perimeters 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 it is appropriate to include lashon hara within the mitzvah prohibiting all forms of gossip. All ofinappropriate. But from the perspective of damage it is a very different activity than lashon hara. Unlike gossip, lashon hara is an explicit attack against a person’s reputation. It is not appropriate to include the damaging behavior of lashon hara in the general mitzvah prohibiting senseless gossip.==Yosef Ben Shlomo Hakohen Hazon==
Therefore'''Stealing.''' The Sefer Ha-Chinuch is a classical work on the Torah's 613 mitzvos (precepts), Nachmanides argues that lashon hara deserves its own mitzvah and should not be included in regarding the general Torah's prohibition against rechilut. So, why does Maimonides include lashon hara within "You shall not covet" (Deuteronomy 5:18), the mitzvah prohibiting rechilut? author writes:"It is important to note that Maimonides includes in force everywhere, at every time, for both man and woman. All humankind too is duty-bound by it, since it is a branch of the laws precept about robbery, which is one of rechilut the seven mitzvos that all in the Hilchot Dayot section world were commanded to keep."The Sefer Ha-Chinuch goes on to explain that the "Seven Mitzvos of the Mishne Torah. What is the subject matter Children of Hilchot Dayot? In this section Noah" are actually seven "categories" of the Mishne Torahmitzvos, Maimonides outlines the perimeters of general emotional and physical healththey therefore contain many details. The inclusion There are some forms of the mitzvah prohibiting rechilut in this section implies negative speech that engaging in gossip represents can cause people a personally destructive behaviormonetary loss. The For example, a person that engages in may gossip about a co-worker at work, and when the gossip spreads, the co-worker is undermining fired from his job or her own emotional well beingloses an opportunity to be promoted to a better-paying position. From this perspective it is appropriate to include lashon hara within One can argue that the mitzvah prohibiting all forms person who gossiped has committed an act which deprived a person of his income - a form of gossipstealing. All Just like coveting is prohibited because it can lead to theft, so too, negative speech that can lead to a loss ofthese forms money for someone is also prohibited, as this too is a form of gossip cause harm theft." One would therefore need to consult with a halachic scholar as to whether speech that could lead to monetary damage is actually prohibited to one’s own emotional well beingNoahides as a form of theft.
We can now understand the dispute between Nachmanides and Maimonides'''Voluntary. According to Nachmanides''' Noahides, however, can voluntarily take on most of the essential aspect 613 mitzvos of lashon hara is the harm caused to others. Therefore, lashon hara cannot be included Torah! (Maimonides mentions this in the general mitzvah prohibiting gossip"The Laws of Kings" 10:10. Maimonides maintains that essential component ) One of lashon hara the mitzvos which they can't take on is the harmcaused to oneself. From this perspective it is appropriate to include lashon hara in prohibition against doing the general mitzvah prohibiting rechilut. However, it must be noted that Maimonides does acknowledge that lashon hara is a special case 39 categories of rechilut. This acknowledgement implies that the harm caused by lashon hara to one’s personal well being is somewhat different from creative work on the harm associated with general rechilutSabbath. However, it It is not clear actually forbidden for Noahides to refrain 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 all forms of lashon hara. We notice that despite creative work on the widespread desire to curtail our engagement in lashon haraSabbath, as this determination does not easily translate into an actual change in behavior. Why particular, strict discipline 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 that the most common method meant for addressing the problem People of lashon hara is Israel, who have a special role to read more about the gravity fulfill as "a kingdom of the sin. Books about lashon hara are Judaic best sellerskohanim (ministers) and a holy nation" (Exodus 19:6). But it seems that in Noahides can certainly choose to voluntarily take on all the mitzvos of the long-run learning more about Torah which govern our relationships with other human beings, including the specific laws of lashon Torah's prohibition against "loshon hara " - derogatory and /or harmful speech. In fact, Rabbi Samson Raphael Hirsch, the gravity of noted 19th sage and biblical commentator, indicates that it is the sin has limited impact Divine desire that all human beings choose to take on the behaviorthese ethical mitzvos.
In fact this outcome is not surprising. If Rabbi Hirsch finds a person wants to change ones eating habits does one seriously think that reading diet books will foster source for this change? One who wishes to be less of a couch potato idea in the following messianic prophecy which describes how the peoples will probably not meet this challenge simply by reading about exercise. This reading may provide temporary inspiration. But walk in "His paths":"And many people shall go and say: Come, let us go up to the long run this approach does not usually lead Mountain of Hashem, to permanent results. Instead one must identify and address the root source House of the behaviorGod of Jacob, and He shall teach us of His ways, and we shall walk in His paths. In For from Zion shall go forth Torah, and the case Word of eating one must discover why one overeatsHashem from Jerusalem. What " (Isaiah 2:3)It is the attraction? What function written, "of His ways," and it is food serving also written, "in His paths." Rabbi Hirsch points out that the person’s life? It makes sense Hebrew phrase for "of His ways" implies "from some of His ways." (Those familiar with the grammar of Biblical Hebrew will understand this better.) The phrase "of His ways" 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 same is required earth will choose to effectively approach undertake to problem fulfill "some" of lashon harathem, but not "all" of them. What causes us This is because a number of these special mitzvos were given in order to engage in this behavior? Our Sages provide an amazing insight into this issue.They tell us enhance the priestly role of the when we depreciate others we are really reflecting upon our own inadequacies.<ref>Mesechet Kedushin 70bPeople of Israel.</ref> In other wordsHowever, the people also say that "we speak about others will walk in order His paths." According to deflect our attention – or the attention structure of others – from our own insecuritiesBiblical Hebrew, explains Rabbi Hirsch, failing and faults. Let us consider this assertion more closely. We can means "all acknowledge that one of the greatest challenges we face His paths." The Hebrew word for "paths" in achieving personal growth this verse is "or-chosov." Rabbi Hirsch cites other various sources which indicate that this Hebrew word usually refers to social behavior - the need way a human being acts with his or her neighbor. With regard to critically evaluate those mitzvos of the Torah that govern our own attitudes social behavior - mitzvos of love and behaviors. The more deepjustice -set and behavior or attitude, the more difficult it is peoples will choose to recognize and acknowledgefulfill "all" of them, states Rabbi Hirsch. But this does not mean that we are not in some sense aware or our personal faults. We are frustrated with these imperfections And he adds:"The teachings of right and yetsocial justice, we are unwilling to completely acknowledge them of righteousness and confront them. How do we deal with this frustration? Our Sages are suggesting that we self-medicatelove, shall one day become part of the life of all humankind, without exception. Therefore Isaiah states, 'We escape our frustration by transferring our attention to the shortcoming of otherswill walk in His paths. Rather than focus on ourselves' " (This teaching can be found in Rabbi Hirsch's in " The Collected Writings ", we change the focus of our attention to the other personVol. We evaluate that person and dissect the person’s behaviors IV, pages 63 and attitudes with the precision that we should direct towards the more painful and difficult task of introspection228.)
This The Seven Precepts of the Children of Noah can therefore be viewed as the "starting point" of a Noahide's spiritual life. And a Noahide can continue to grow by studying and fulfilling all those mitzvos of the Torah that make one a more ethical and loving person. There is another halachic opinion which is related to our discussion. Rabbi Nissim Gaon, a renowned 11th century sage, writes in his famous introduction to the Talmud that human beings in every generation have an obligation to perform any precept which is suggested by "reason" and "the understanding of the heart." If the prohibition against "loshon hara" can be understood by reason and/or the understanding of the Maimonides regards rechilut as heart, then it may be that Gentiles are already obligated in these laws, according to Rabbi Nissim Gaon. This is a behavior matter that undermines our own personal healthneeds to be decided by authorities on Torah law. We To summarize: According to the above sources, it may be that Noahides are diverting our attention from ourselves obligated in part or all of the Torah's laws of ethical speech, and attaching one should consult a rabbi who is familiar with these laws for a decision. 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 speech. As Rabbi Hirsch teaches, 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 become ethical, caring, and loving people and thereby fulfill their potential as human beings created in the Divine 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.noahidenations.com/content/index.php?option=com_content&task=view&id=171&Itemid=38 Noahide Nations]</ref> ==Rabbi Yeshayahu HaKohen Hollander (Jerusalem Court for Bnei Noah)==[[Image:BDBN.gif|right]]'''Voluntary.''' In English there are so many terms for talking badly about another person(Gossip, slander, libel, defamation, vilification). Slander is writing or publishing Libel in print, but English does not differentiate between defamation by true statements and by false statements. In Jewish law we differentiate between: 1. gossip = telling people about what other people said about them [or theirs] and is called ''rechilus'', 2. Lashon true tale-bearing [telling bad but true things about people] is called ''loshon hara '', and 3. false tale-bearing: [telling untrue bad things about people] is an extreme manifestation of called ''motzei shem ra''. For Jews this mechanismthese offences are considered serious. Gossip is a simple diversionIn many circles there are public lessons given about these offences. In speaking lashon general ''rechilus'', ''loshon hara we '', ''motzei shem ra'', are actually aware – at some level – of absolutely forbidden, except in a personal deficiencyfew limited cases. But rather than acknowledging our personal shortcoming, we focus our attention on this failing as manifested Jewish law details the rules and circumstances in which one may tell about bad acts of someone else, for instance: a witness must testify in court. In this mannerWarning about suspicions is allowed in certain instances. The difference between telling and warning is simple: When you warn you say "Look out, we actually engage in denial on the basis of our own faultsthese facts, I warn you that this person may do harm! ". Telling is saying: "This person has done X". The statement "This insight of our Sages suggests an approach person intends to dealing with do the urge bad X" is ascribing evil to speak someone, and participate is Halachically very risky. In most cases it is prohibited. The warning must be something like: "I have personal knowledge [or: see for yourself] that this person is saying [or doing] what people say [or do] when they have bad intentions, as so-and-so have said [or done] in lashon hara previous situations and rechilutthen followed the saying with bad actions. " The urge prohibition is apparentlybased on Leviticus 19:16, motivated by in the context of regulations about relations between people [verses16-18]. In this chapter, the phrase "the presence congregation of an awareness the children of some personal failingIsrael" is used several times. But In Exodus 16 and 17 this awareness phrase is evokes an unhealthy responseused when people were complaining. We transfer our focus from ourselves to In Exodus 35 in connection with the other person. If this is correct, then each time we feel bringing of contributions for the urge Tabernacle; in Leviticus 16 – with respect to participate atonement; in lashon hara or rechilut, we need Numbers 1 with regard to respond the physical arrangement of the Israelite camp in the wilderness; in chapter 8 – the separation of the Levite tribe from the rest of the children of Israel; in chapters 13 and 14 in connection with a question. What is bothering me about myself? What the sin of the spies, and I trying those who followed them; in chapter 15 with respect to avoid considering? Rather than allowing our attention atonement [according to be diverted, we need to sharpen our focus on ourselves and allow halachic tradition – for a moment of introspectionIdolatry]. This From the context: verse 3 "and keep my Sabbaths" it seems clear that this is not an easy solution meant to applyto non-Jews. But So it seems does not appear to respond be directed to non-Jews. This prohibiton is NOT in the fundamental motivations behind lashon hara list of sixty-six commandments of Bnei Noah compiled by the contemporary Rabbi A. Lichtenstein. The fact that verses 16, 17 and rechilut18 uses the words "among thy people", "thy neighbor", "thy brother", "children of thy people" it is clear that Noahides are not subject to these commandments. Perhaps However, if we keep our Sages insight in mind, we will be better able see that the Torah views the various types of ill-talk about members of one's community as having a bad result to overcome the urge to participate in lashon hara and rechilutcommunity.<ref>[http://www.mesoraThus it seems it would be wise that Noahide communities adapt them – for the benefit of the community.org/RabbiFox/BeHalotecha64.htm Mesora.org]</ref>
==References==
<references/>
[[Category:Legal Rulings]]
[[Category:Jerusalem Court for Bnei Noah]]
Warning: Cannot modify header information - headers already sent by (output started at /home/bpilant613/public_html/w/extensions/MobileFrontend/includes/diff/InlineDiffFormatter.php:46) in /home/bpilant613/public_html/w/includes/WebResponse.php on line 42
Warning: Cannot modify header information - headers already sent by (output started at /home/bpilant613/public_html/w/extensions/MobileFrontend/includes/diff/InlineDiffFormatter.php:46) in /home/bpilant613/public_html/w/includes/WebResponse.php on line 42
Warning: Cannot modify header information - headers already sent by (output started at /home/bpilant613/public_html/w/extensions/MobileFrontend/includes/diff/InlineDiffFormatter.php:46) in /home/bpilant613/public_html/w/includes/WebResponse.php on line 42
Warning: Cannot modify header information - headers already sent by (output started at /home/bpilant613/public_html/w/extensions/MobileFrontend/includes/diff/InlineDiffFormatter.php:46) in /home/bpilant613/public_html/w/includes/WebResponse.php on line 42 Changes - Wikinoah English
Warning: Cannot modify header information - headers already sent by (output started at /home/bpilant613/public_html/w/extensions/MobileFrontend/includes/diff/InlineDiffFormatter.php:46) in /home/bpilant613/public_html/w/includes/WebResponse.php on line 42
Warning: Cannot modify header information - headers already sent by (output started at /home/bpilant613/public_html/w/extensions/MobileFrontend/includes/diff/InlineDiffFormatter.php:46) in /home/bpilant613/public_html/w/includes/WebResponse.php on line 42
Warning: Cannot modify header information - headers already sent by (output started at /home/bpilant613/public_html/w/extensions/MobileFrontend/includes/diff/InlineDiffFormatter.php:46) in /home/bpilant613/public_html/w/includes/WebResponse.php on line 42
