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==
'''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 that specifically prohibits lashon hara. More...<ref>[http://www.mesora.org/RabbiFox/BeHalotecha64.htm Mesora.org]</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.)
In summary, Maimonides 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 Nachmanides agree fulfilling all those mitzvos of the Torah that lashon hara make one a more ethical and loving person. There is another halachic opinion which is prohibitedrelated to our discussion. HoweverRabbi Nissim Gaon, a renowned 11th century sage, according writes in his famous introduction to the Talmud that human beings in every generation have an obligation to Maimonidesperform 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 is included may be that Gentiles are already obligated in the general mitzvah prohibiting gossipthese laws, according to Rabbi Nissim Gaon. Nachmanides insists that there This is a separate mitzvah matter that specifically prohibits lashon haraneeds to be decided by authorities on Torah law.
Let us take a moment To summarize: According 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 above sources, it not make sense may be 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 Noahides are obligated in part or all of the Torah's laws of gossip ethical speech, and one should consult a rabbi who is included in the general prohibition against gossipfamiliar with these laws for a decision. What And it is so objectionable highly commendable for Noahides to including the prohibition against lashon hara in voluntarily fulfill all the more general mitzvah prohibiting rechilut? It is clear that the Nachmanides’ basic premise is that lashon hara must be assessed in view mitzvos of the damage Torah regarding ethical and hurt that it causes. Our Sages compare the lashon hara to loving behavior, including the spilling mitzvos of bloodethical speech. ClearlyAs Rabbi Hirsch teaches, they are evaluating lashon hara from will certainly fulfill these mitzvos in the messianic age. For the Torah contains teachings and precepts which enable all the perspective Children of Noah to become ethical, caring, and loving people and thereby fulfill their potential as human beings created in the damage it causesDivine image. From this perspective it does not make sense May we therefore merit to compare lashon hara to innocent gossip. Gossip is inappropriate. But experience the age when, "Torah will go forth from Zion and the perspective word of damage it is a very different activity than lashon haraHashem from Jerusalem. Unlike gossip, lashon hara is an explicit attack against a person’s reputation<ref>[http://www. It is not appropriate to include the damaging behavior of lashon hara in the general mitzvah prohibiting senseless gossipnoahidenations. Therefore, Nachmanides argues that lashon hara deserves its own mitzvah and should not be included in the general prohibition against rechilutcom/content/index.php?option=com_content&task=view&id=171&Itemid=38 Noahide Nations]</ref>
So==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, why does Maimonides include lashon hara within the mitzvah prohibiting rechilut? It vilification). Slander is important to note that Maimonides includes the laws of rechilut writing or publishing Libel in the Hilchot Dayot section of the Mishne Torah. What is the subject matter of Hilchot Dayot? In this section of the Mishne Torahprint, Maimonides outlines the perimeters of general emotional but English does not differentiate between defamation by true statements and physical healthby false statements. The inclusion of the mitzvah prohibiting rechilut in this section implies that engaging in gossip represents a personally destructive behavior In Jewish law we differentiate between: 1. The person that engages in gossip = telling people about what other people said about them [or theirs] and is undermining his or her own emotional well beingcalled ''rechilus'', 2. From this perspective it true tale-bearing [telling bad but true things about people] is appropriate to include lashon called ''loshon hara within the mitzvah prohibiting all forms of gossip'', and 3. All of these forms of gossip cause harm to one’s own emotional well beingfalse tale-bearing: [telling untrue bad things about people] is called ''motzei shem ra''.
We can now understand the dispute between Nachmanides and MaimonidesFor Jews this these offences are considered serious. In many circles there are public lessons given about these offences. According to NachmanidesIn general ''rechilus'', the essential aspect of lashon ''loshon hara is the harm caused to others'', ''motzei shem ra'', are absolutely forbidden, except in a few limited cases. ThereforeJewish law details the rules and circumstances in which one may tell about bad acts of someone, lashon hara cannot be included for instance: a witness must testify in the general mitzvah prohibiting gossipcourt. Maimonides maintains that essential component of lashon hara Warning about suspicions is the harm caused to oneselfallowed in certain instances. From this perspective it The difference between telling and warning is appropriate to include lashon hara in simple: When you warn you say "Look out, on the general mitzvah prohibiting rechilut. Howeverbasis of these facts, it must be noted I warn you that Maimonides does acknowledge that lashon hara this person may do harm! ". Telling is a special case of rechilutsaying: "This person has done X". The statement "This acknowledgement implies that person intends to do the harm caused by lashon hara bad X" is ascribing evil to one’s personal well being someone, and is somewhat different from the harm associated with general rechilutHalachically very risky. However, In most cases it is not clear from Maimonides’ comments exactly wherein the difference liesprohibited. If we pursue this issue we may discover that Maimonides’ position provides an essential insight into the behavior of lashon hara. We notice The warning must be something like: "I have personal knowledge [or: see for yourself] 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 person is this behavior saying [or doing] what people say [or do] when they have bad intentions, as 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 for addressing the problem of lashon hara is to read more about the gravity of the sin. Books about lashon hara are Judaic best sellers. But it seems that -so have said [or done] in the long-run learning more about the specific laws of lashon hara previous situations and then followed the gravity of the sin has limited impact on the behaviorsaying with bad actions. "
In fact this outcome The prohibition 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 based on Leviticus 19:16, in the context of a couch potato will probably not meet this challenge simply by reading regulations about exerciserelations between people [verses16-18]. This reading may provide temporary inspiration. But in In this chapter, the long run this approach does not usually lead to permanent results. Instead one must identify and address phrase "the root source congregation of the behaviorchildren of Israel" is used several times. In Exodus 16 and 17 this phrase is used when people were complaining. In Exodus 35 in connection with the case bringing of eating one must discover why one overeats. What is contributions for the attraction? What function is food serving Tabernacle; in the person’s life? It makes sense that the same is required Leviticus 16 – with respect to effectively approach atonement; in Numbers 1 with regard to problem the physical arrangement of lashon hara. What causes us to engage the Israelite camp 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 wilderness; in order to deflect our attention chapter 8 – or the attention separation of others – the Levite tribe from our own insecurities, failing the rest of the children of Israel; in chapters 13 and faults. Let us consider this assertion more closely. We can all acknowledge that one 14 in connection with the sin of the greatest challenges we face spies, and those who followed them; in achieving personal growth is the need chapter 15 with respect to atonement [according to critically evaluate our own attitudes and behaviorshalachic tradition – for Idolatry]. From the context: The more deep-set verse 3 "and behavior or attitude, the more difficult keep my Sabbaths" it seems clear that this is not meant to apply to recognize and acknowledgenon-Jews. But this So it does not mean that we are not in some sense aware or our personal faults. We are frustrated with these imperfections and yet, we are unwilling appear to be directed to completely acknowledge them and confront them. How do we deal with this frustration? Our Sages are suggesting that we selfnon-medicateJews. We escape our frustration by transferring our attention to This prohibiton is NOT in the shortcoming list of others. Rather than focus on ourselves, we change the focus sixty-six commandments of our attention to Bnei Noah compiled by the other personcontemporary Rabbi A. 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 introspectionLichtenstein.
This is the reason the Maimonides regards rechilut as a behavior The fact that undermines our own personal health. We are diverting our attention from ourselves verses 16, 17 and attaching 18 uses the words "among thy people", "thy neighbor", "thy brother", "children of thy people" it to another person. Lashon hara is an extreme manifestation of this mechanism. Gossip is a simple diversion. In speaking lashon hara we clear that Noahides 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 faultsnot subject to these commandments.
This insight of our Sages suggests an approach to dealing with However, we see that the urge to speak and participate in lashon hara and rechilut. The urge is apparently, motivated by Torah views the presence various types of an awareness ill-talk about members of some personal failing. But this awareness is evokes an unhealthy response. We transfer our focus from ourselves one's community as having a bad result to the other personcommunity. 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 Thus it seems it would be diverted, we need to sharpen our focus on ourselves and allow wise that Noahide communities adapt them – for a moment the 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 rechilut.<ref>[http://www.mesora.org/RabbiFox/BeHalotecha64.htm Mesoracommunity.org]</ref>
==References==
<references/>
[[Category:Legal Rulings]]
[[Category:Jerusalem Court for Bnei Noah]]
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