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 Michoel Drazin== '''Not to commit murder.''' This page may also seem to be a no-brainer. But wait! The prohibition against murder also covers Lashon Horah, Evil speech. Gossip remains a major form of evil speech, as eventually (Lubavitch South Londonremember 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 of proportion), it ruins lives. Should a person commit suicide because of rumors or gossip, their blood is on your hands. Talebearing is 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 up among the Sages, 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 about sin.(Pirke Avos 1:17) Mishnah 13. R. Akiba said: Jesting and light-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://jdstone.org/truth/files/noach_ov.html The Hollow Inheritance]</ref> ==Rabbi Moshe Bogomilsky==
'''JusticeMurder.''' Noachides must ensure that they protect "One who sheds the rights blood of othersman in the man, his blood shall be they Jewshed." (Gen. 9:6)<br>QUESTION: "In the man" seems repetitious and unnecessary.<br>ANSWER: The Talmud (Bava Metziah 58b) states that if one publicly embarrasses another, Gentile or Noachideit is as if he spills his blood, because the one who is embarrassed blushes, and blood rushes to his face (as if trying to leave his body). This protection comes from their acceptance Then his face pales as the blood rushes to other parts of the law to establish courts body, and it takes on the ashen, pallid appearance of justicea corpse. A Noahcide should avoide insulting or damaging a person's reputation The difference between actual murder and embarrassment is that in murder, blood actually leaves the body, whereas in public. Care should be taken not to repeat gossip which could be damaging to another. Concerns should always be taken up with embarrassment, the blood changes location within the person concerned and never spoken about behind their backbody.<ref>[http://uswww.geocitieschabad.comorg/the_uk_arkparshah/living-the-seven-laws/understanding/rights-of-othersarticle.asp?AID=320743 Chabad.html The Uk Arkorg]</ref>
'''VoluntaryMurder.''' In English there 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 so many terms for talking badly 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 another person (Gossipsomeone. However, slander, libel, defamation, vilification)there is one interesting qualification that must be met. Slander Lashon hara involves imparting disparaging information that is writing or publishing in printtrue. Libel, but the language Lashon hara does not differentiate between defamation by true statements and by include making up outright lies. Spreading disparaging, false statementsrumors is motzi shem ra. In Jewish law we differentialte between short, gossip = telling people is rechilut; lashon hara is speaking about what other people said about them [or theirs] and someone in a disparaging manner – albeit that the statement is true. Spreading false, disparaging rumors is called ''rechilus''motzi shem ra.<ref>Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, true taleHilchot Dey’ot 7:1-bearing [telling bad but true things about people] is called ''loshon 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 false tale-bearing: [telling untrue bad things about people] is called ''motzei shem ra''this includes the special case of lashon hara.
For Jews this Nachmanides disagrees with Maimonides. He insists that there is considered a serious offencespecific mitzvah prohibiting lashon hara. In many circles there are publc lessons given about these offences 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. In general rechilus, loshon Nachmanides argues that our Sages regarded lashon hara, motzei shem ra, are absolutely forbidden, except in as a few limited casesserious sin. Jewish law details They went so far as to compare lashon hara to the rules and circumstances in which one may tell about bad acts spilling of someone, for instance: a witness must testify in courtblood.<ref>Mesechet Erechim 15b. Warning about suspicions </ref> It is allowed in certain instances. The difference between telling and warning incomprehensible that there is simple: When you warn you say "Look out, on no specific command prohibiting the behavior! He adds that the basis of these facts, I warn you Torah prescribes a very serious punishment to lashon hara – tzara’at. We would expect that this person may do harm! ". Telling is saying: "This person has done X". The statement "This person intends serious consequence would be in response to do the bad X" is ascribing evil to someoneviolation of a specific commandment. Based on these considerations, and is Halachically very risky. In most cases it Nachmanides argues that lashon hara is prohibitedby a specific commandment. The warning must be something like: "I have personal knowledge [or: see fro yourself] that this person It is saying [either a negative commandment communicated in the admonition to avoid tzara’at or doing] what people say [or do] when they have bad intentions, as so-and-so have said [or done] a positive command contained in previous situations and then followed the saying with bad actionsadmonition to remember the experience of Miryam.<ref>Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Devarim 24:9."</ref>
The prohibition is based on Leviticus 19:16, in the context of regulations about relations between people [verses16-18]. In this chaptersummary, the phrase "the congregation of the children of Israel" is used several times. In Exodus 16 Maimonides and 17 this phrase Nachmanides agree that lashon hara is used when people were complainingprohibited. In Exodus 35 in connection with the bringing of contributions for the Tabernacle; in Leviticus 16 – with respect However, according to atonement; Maimonides, it is included in Numbers 1 with regard to 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 the sin of the spies, and those who followed them; in chapter 15 with respect to atonement [according to halachic tradition – for Idolatry]general mitzvah prohibiting gossip. From the context: verse 3 "and keep my Sabbaths" it seems clear Nachmanides insists that this there is not meant to apply to non-Jewsa separate mitzvah that specifically prohibits lashon hara. More...<ref>[http://www. So it does not appear to be directed to non-Jewsmesora. This prohibiton is NOT in the list of sixty-six commandments of Bnei Noah compiled by the contemporary Rabbi Aorg/RabbiFox/BeHalotecha64. Lichtensteinhtm Mesora.org]</ref>
The fact ==Rabbi Nissan Dubov (Lubavitch South London)== '''Justice.''' Noachides must ensure that verses 16, 17 and 18 uses they protect the words "among thy people"rights of others, "thy neighbour"be they Jew, "thy brother""children Gentile or Noachide. This protection comes from their acceptance of thy people" it is clear that Noahides are 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 subject to these commandementsrepeat 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>
However, It would be wise that Noahide communities adapt them – for the benefit of the community.
==Yosef Ben Shlomo Hakohen Hazon==
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 DrazinYeshayahu 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. 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 called ''motzei shem ra''.
For Jews this these offences are considered serious. In many circles there are public lessons given about these offences. In general ''rechilus'', ''loshon hara'', 'Not to commit murder.'motzei shem ra'' This page may also seem to be a no-brainer. But wait! The prohibition against murder also covers Lashon Horah, Evil speech. Gossip remains a major form of evil speechare absolutely forbidden, as eventually (remember the game Telephone? Someone whispers something except in someone’s ear, and by the time it gets around a few limited cases. Jewish law details the circle it’s all out of context rules and all out circumstances in which one may tell about bad acts of proportion)someone, it ruins livesfor instance: a witness must testify in court. Should a person commit suicide because of rumors or gossip, their blood Warning about suspicions is on your handsallowed in certain instances. Talebearing The difference between telling and warning is another thing. Sometimes simple: When you warn you say "Look out, on the words basis of our mouths arouse jealousythese facts, and I warn you that this can cause anger, enough so that one can desire to killperson may do harm! ". Again, this blood Telling is on your handssaying: "This person has done X". Hence The statement "This person intends to do the Sages said Silence bad X" is better for the wiseascribing evil to someone, and how much more so for fools, as is Halachically very risky. In most cases it is said, Even a fool, when he holdeth his peace, is counted wiseprohibited. (Pesachim 99a). Mishnah 17. Simeon, his son, used to sayThe warning must be something like: all my days I grew up among the Sages, and "I have found nothing better personal knowledge [or: see for a yourself] that this person than silence. Study is not the most important thingsaying [or doing] what people say [or do] when they have bad intentions, but deed; whoever indulges in too many words brings about sin.(Pirke Avos 1:17) Mishnah 13. R. Akiba said: Jesting as so-and light-headedness lead a man on to lewdness; Tradition is a fence to the Torah; tithes so have said [formor done] a fence to wealth, vows a fence to self-restraint; a fence to wisdom is silencein previous situations and then followed the saying with bad actions. (Pirke Avos 3:13)<ref>[http://jdstone.org/truth/files/noach_ov.html The Hollow Inheritance]</ref>"
==Rabbi Moshe Bogomilsky=='''MurderThe prohibition is based on Leviticus 19:16, in the context of regulations about relations between people [verses16-18].''' In this chapter, the phrase "One who sheds the blood congregation of man in the man, his blood shall be shed.children of Israel" (Genis used several times. 9:6)<br>QUESTION: "In the man" seems repetitious Exodus 16 and unnecessary.<br>ANSWER: The Talmud (Bava Metziah 58b) states that if one publicly embarrasses another, it 17 this phrase is as if he spills his blood, because the one who is embarrassed blushes, and blood rushes to his face (as if trying to leave his body)used when people were complaining. Then his face pales as In Exodus 35 in connection with the blood rushes to other parts bringing of contributions for the body, and it takes on Tabernacle; in Leviticus 16 – with respect to atonement; in Numbers 1 with regard to the ashen, pallid appearance physical arrangement of a corpse. The difference between actual murder and embarrassment is that in murder, blood actually leaves the body, whereas Israelite camp in embarrassment, the blood changes location within the body.<ref>[http://www.chabad.org/parshah/article.asp?AID=320743 Chabad.org]</ref>==Rabbi Bernard Fox=='''Murder.''' Maimonides wilderness; in his code of Halacha chapter 8 – the Mishne Torah – in Hilchot Dey’ot explains that lashon hara is one type separation of prohibited speech. It is not the only form or speech about others that is prohibited. There are three types Levite tribe from the rest of speech that are prohibited. The first is rechilut. This is gossip. It need not be negative. It is merely the act children of discussing someone’s affairs Israel; in chapters 13 and 14 in connection with a third party. Lashon hara is a special case the sin of rechilut. It is negative gossip the spies, and those who followed them; in chapter 15 with respect to atonement [according to halachic tradition – speaking in a disparaging manner about someonefor Idolatry]. From the context: However, there is one interesting qualification that must be met. Lashon hara involves imparting disparaging information verse 3 "and keep my Sabbaths" it seems clear that this is truenot meant to apply to non-Jews. Lashon hara So it does not include making up outright liesappear to be directed to non-Jews. Spreading disparaging, false rumors is motzi shem ra. In short, gossip is rechilut; lashon hara This prohibiton is speaking about someone NOT 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 7:1list of sixty-2.</ref> We can now identify six commandments of Bnei Noah compiled by the mitzvah violated by lashon hara. According to Maimonides no mitzvah specifically prohibits lashon haracontemporary Rabbi A. Instead, the Torah prohibits rechilut and this includes the special case of lashon haraLichtenstein.
Nachmanides disagrees with Maimonides. He insists The fact that there is a specific mitzvah prohibiting lashon hara. It is derived from our parasha (Behalotecha) verses 16, 17 and 18 uses the Torah’s latter admonition – in Sefer Devarim – to guard ourselves from tzara’at and to remember this experience words "among thy people", "thy neighbor", "thy brother", "children 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 thy people" it is incomprehensible clear 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 Noahides are not subject 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 24:9commandments.</ref>
In summaryHowever, Maimonides and Nachmanides agree we see that lashon hara is prohibited. However, according the Torah views the various types of ill-talk about members of one's community as having a bad result to Maimonides, it is included in the general mitzvah prohibiting gossipcommunity. Nachmanides insists Thus it seems it would be wise that there is a separate mitzvah that specifically prohibits lashon hara. More...<ref>[http://www.mesora.org/RabbiFox/BeHalotecha64.htm MesoraNoahide communities adapt them – for the benefit of the community.org]</ref>
==References==
<references/>
[[Category:Legal Rulings]]
[[Category:Jerusalem Court for Bnei Noah]]
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