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 ==
==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. 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'', 'Voluntary.'loshon hara'' In English there are so many terms for talking badly about another person (Gossip, slander''motzei shem ra'', libelare absolutely forbidden, defamationexcept in a few limited cases. Jewish law details the rules and circumstances in which one may tell about bad acts of someone, vilification)for instance: a witness must testify in court. Slander Warning about suspicions is writing or publishing allowed in printcertain instances. LibelThe difference between telling and warning is simple: When you warn you say "Look out, on the basis of these facts, but I warn you that this person may do harm! ". Telling is saying: "This person has done X". The statement "This person intends to do the language does not differentiate between defamation by true statements bad X" is ascribing evil to someone, and by false statementsis Halachically very risky. In Jewish law we differentialte between gossip = telling people about what other people said about them most cases it is prohibited. The warning must be something like: "I have personal knowledge [or theirs: see for yourself] and that this person is called ''rechilus'', true tale-bearing saying [telling bad but true things about or doing] what peoplesay [or do] is called ''loshon hara''when they have bad intentions, as so-and false tale-bearing: so have said [telling untrue or done] in previous situations and then followed the saying with bad things about people] is called ''motzei shem ra''actions. "
For Jews this The prohibition is considered a serious offence. In many circles there are publc lessons given based on Leviticus 19:16, in the context of regulations about these offencesrelations between people [verses16-18]. In general rechilusthis chapter, loshon hara, motzei shem ra, are absolutely forbidden, except in a few limited casesthe phrase "the congregation of the children of Israel" is used several times. Jewish law details the rules In Exodus 16 and circumstances 17 this phrase is used when people were complaining. In Exodus 35 in which one may tell about bad acts connection with the bringing of someone, contributions for instance: a witness must testify the Tabernacle; in Leviticus 16 – with respect to atonement; in Numbers 1 with regard to the physical arrangement of the Israelite camp in the wilderness; in court. Warning about suspicions is allowed chapter 8 – the separation of the Levite tribe from the rest of the children of Israel; in certain instances. The difference between telling chapters 13 and warning is simple: When you warn you say "Look out, on 14 in connection with the basis sin of these factsthe spies, I warn you that this person may do harm! "and those who followed them; in chapter 15 with respect to atonement [according to halachic tradition – for Idolatry]. Telling is sayingFrom the context: verse 3 "This person has done Xand keep my Sabbaths". The statement "This person intends it seems clear that this is not meant to do the bad X" is ascribing evil apply to someone, and is Halachically very riskynon-Jews. In most cases So it is prohibiteddoes not appear to be directed to non-Jews. The warning must be something like: "I have personal knowledge [or: see fro yourself] that this person This prohibiton is saying [or doing] what people say [or do] when they have bad intentions, as soNOT in the list of sixty-and-so have said [or done] in previous situations and then followed six commandments of Bnei Noah compiled by the saying with bad actionscontemporary Rabbi A. Lichtenstein."
The prohibition is based on Leviticus 19:fact that verses 16, in 17 and 18 uses the context of regulations about relations between words "among thy people [verses16-18]. In this chapter", "thy neighbor", "thy brother", the phrase "the congregation of the children of Israel" is used several times. In Exodus 16 and 17 this phrase is used when thy people were complaining. In Exodus 35 in connection with the bringing of contributions for the Tabernacle; in Leviticus 16 – with respect to atonement; 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]. From the context: verse 3 "and keep my Sabbaths" it seems is clear that this is not meant to apply to non-Jews. So it does Noahides are not appear to be directed subject to non-Jews. This prohibiton is NOT in the list of sixty-six these commandments of Bnei Noah compiled by the contemporary Rabbi A. Lichtenstein.
The fact However, we see that verses 16, 17 and 18 uses the words "among thy people", "thy neighbour", "thy brother""children Torah views the various types of ill-talk about members of thy people" one's community as having a bad result to the community. Thus it is clear seems it would be wise that Noahides are not subject to these commandementsNoahide communities adapt them – for the benefit of the community.
However, It would be wise that Noahide communities adapt them – for the benefit of the community.
==References==
<references/>
[[Category:Legal Rulings]]
[[Category:Jerusalem Court for Bnei Noah]]
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