NUM143 See [[EXOD979]] Exodus 32:10 thee COHON 196-7

SHOW FULL EXCERPT

NUM144 See [[EXOD1073]] Exodus 34:7 visits DORFFWITO 47-8

SHOW FULL EXCERPT

NUM145 … lashon hara [Lit., "evil tongue," i.e., communicating something bad about another person] brings a person to speak falsely against Hashem, [Yeshayahu 32:6] as the pasuk says (Tehillim 73:9), "They have set their mouth against Heaven, even though their tongue goes up on the earth." Among all the transgressions none come close to the punishment incurred by one who tosses words [abusively against Hashem]. Our Sages said (Arachin 15a) that our forefathers tested [ Hashem] ten times [in the wilderness], but their decree was only sealed over the sin of lashon hara, as the pesukim say [this verse], "Surely, as you have spoken in My ears, I will do to you," and (Devarim 1:34), "Hashem heard the sound of your words, and became angry and made an oath, saying…" [The Jewish people were punished by not being able to enter Eretz Israel after maligning the land and Hashem.] The pasuk also says (Malachi 2:17), "You have wearied Hashem with your words."

SHOW FULL EXCERPT

NUM146 And our Sages of blessed memory have said (Arachin 15a; Shochar Tov 39:1): "Our forefathers were tested with ten trials, but their decree was sealed only because of slander, as it is written [this verse]: 'Surely, as you have spoken in my ears, so will I do to you,' and as it is written (Devarim 1:34): 'And Hashem heard the voice of your words and was angry and swore.'" And Torah does not protect slanderers. In the case of Doeg the Edomite, because he spoke slander, his wisdom did not avail him and his Torah did not protect him (Sotah 21a; Sanhedrin 106b).

SHOW FULL EXCERPT

NUM147 See [[EXOD1073]] Exodus 34:7 visits DORFFWITO 47-8

SHOW FULL EXCERPT

NUM148 Now did they sin forty years? Did they not sin forty days? This teaches us that if one sins, even one day during the year, he is accounted by Scripture to have sinned the entire year (Chagigah 8b).

SHOW FULL EXCERPT

NUM149 [Misah bidei Shamayim -- death administered by Heaven -- applies to] one who slanders another, as the pasuk says, (this verse), "The men who produced the evil slander on the land died in a plague before Hashem." Our sages, z"l, said (Tosefta Arachin 2:6) that if those who slander the land were punished with death [administered by Heaven], then this is surely the case for one who slanders a Jew bound to the fulfillment of the Torah and its mitzvos. The pasuk also says (Devarim 22:19), "They shall fine him one hundred silver shekels and give them to the girl's father, for his slander…" Note that the Torah does not mention how he sinned seeking the woman's life, trying to cause her death in a Jewish court of law by bringing false witnesses to testify about her adulterous affair. Rather, the Torah mentions the sin of his slandering her, for this is a greater sin than seeking to kill a human being, as the anguish associated with shame is more bitter than death itself. Similarly, our Sages, z"l, said (see Arachin 15a) that the Torah penalized him with both lashes and monetary compensation for slandering her name, not for seeking her death. Our Sages, z:l, further said (Yerushalmi Bava Kama 8:7) that a person who cast aspersions on one's family background can never be atoned for – – the forgiveness granted by the living who are still alive does not suffice, for he has caused a disgrace and besmirching of their progenitors.

SHOW FULL EXCERPT

NUM150 Someone who slanders his fellow man commits a crime more severe than that of the spies. The Talmud says that we learn the severity of speaking loshon hora from the punishment of the spies who were sent to reconnoiter the land of Canaan. If those who spoke against wood and stones received harsh retribution, how much more severe a punishment is deserved by someone who slanders his fellow man! (Eruchin 15a)

SHOW FULL EXCERPT

NUM151 It was taught: R. Elazar b. Prata said: Come and see how horrendous is the power of slander. Now if the spies, who slandered trees and stones, as it is written: "who had uttered evil report of the land," met such a fate, how much more so one who utters an evil report of his neighbor! (Erchin 15a)

SHOW FULL EXCERPT

NUM152 While family, community, authority figures, and even God are used by other societies to create moral character, albeit in different ways and degrees than Judaism uses those elements, study is one Jewish method for creating moral people that few other societies use. Moreover, this is an ancient Jewish method, stemming from the Torah itself. The Torah was not given to a group of elders who alone would know it; it was rather given to the entire People Israel assembled at Mount Sinai. In keeping with the public nature of revelation in Judaism, God tells Moses a number of times, "Speak to the people Israel and say to them (or command them)." (For example, [this verse], Numbers 15:17-18, 37-38; 19:1-2; 28:1-2; 34:1-2; 35:1-2, 9-10. Moreover, every Jew is responsible to know God's commands (Deuteronomy 5:1) and to teach them to their children (Deuteronomy 6:7, 11;19). (By Elliot N. Dorff and Jonathan K. Crane)

SHOW FULL EXCERPT