LEV447 "In righteousness shall you judge your neighbor" This verse obligates us to give someone the benefit of the doubt when we see him performing an action that could be interpreted in his favor (Rambam, Sefer Hamitzvos, Positive Precept 177). If an average mitzvah observer does or says something and the chances of a favorable judgment and unfavorable judgment are equal, we must grant him a favorable judgment. If the person in question is a God fearing man, we must judge him favorably even if the unfavorable side outweighs the favorable one. If you assume that this person's action was improper and you relate it in that manner to others, besides violating the prohibition of loshon hora, you also violate this commandment. Often, a narrative may consist of entirely true facts, but because the action or words referred to were taken out of context, a completely distorted picture is conveyed. Also, many things are said or done in anger that under normal circumstances would not have been said or done. It is unfair to judge such incidents without taking the circumstances into consideration.

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LEV531 Tale-bearing, or gossip, refers to telling stories about others that are true (at least in the speaker's mind) and not necessarily negative or degrading to the subject (M.T. Laws of Ethics 7:2). The Jerusalem Talmud interprets the verse's rakhil with reference to rokhel, a peddler: one should not be like a rokhel who bears the burden of one person's words and carries them to another (J. Peah 1:1, 16a). Maimonides (M.T. Laws of Ethics 7:1:2) employs strong language in writing of gossip, pointing out that it is a "great sin" which can cause the "killing of souls" and can "destroy the world." He specifically calls attention to the case of Doeg the Edomite (1 Sam 22:9–19). Doeg informed King Saul that Ahimelech, a priest in Nob, had assisted the then-fugitive David. This information was true (per 1 Sam 21:2–10) and was not prima facie negative about either Ahimelech or David; yet this information enraged Saul, who ordered Doeg to kill all the priests in Nob. Thus, according to Maimonides, the prohibition of gossip is appropriately placed alongside the command "Do not stand idly by your brother's blood" [this verse]. Another issue with the gossipmonger is that she may reveal what should be kept private. M. Sanhedrin 3:7 quotes [this verse] and Proverbs 11:13 ("A base fellow [rakhil] gives away secrets, but a trustworthy soul keeps a confidence")... (By Alyssa M. Gray, "Jewish Ethics of Speech")

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LEV597 When one acts improperly, there is a natural human tendency to withdrawal or even hostility. The Torah, with its emphasis on the perfectibility of mankind, tells us to resist this tendency. Instead of becoming hostile toward others we should reach out to them, gently explaining the basis for our concern. ... An employer who needs to dismiss an underachiever may find it easier to avoid criticizing the worker, saying, for example, that he is trimming the workforce. But here, too, the principle of gentle reproof applies. It would be more helpful for the employee if the employer gently indicates what his deficiencies were, so that he can learn from his experience and seek work better suited to his talents. While doing this may be difficult, omit it only if you are afraid that candor will greatly offend the employee or may harm you by provoking hostility or even litigation.

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LEV578 "You shall rebuke your neighbor" If someone begins to tell you loshon hora, and instead of rebuking him you assist him by listening to his narrative, you violate this commandment. It is important to remember that rebuke should be administered as soon as you realize that the narrative contains loshon hora. Do not wait until the other person finishes speaking. Every single word of loshon hora is a separate transgression, and it is your obligation to stop the other person from sinning.

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LEV716 "You shall not take vengeance nor bear any grudge against the children of your people." If you are angry at someone because he refused to grant you some favor and in revenge you speak loshon hora about him, you have violated these two prohibitions, in addition to having spoken loshon hora. For recalling that person's refusal to render you assistance, you are guilty of bearing a grudge. For slandering him, you are guilty of taking vengeance. You are obligated to forget the entire incident. To illustrate the extent of these two prohibitions, a certain scholar related the following anecdote: Lost and wandering in the desert, Gavrial finally spotted a man leading a herd of camels. Half–crazed from thirst, Gavrial crawled up to the man and begged for water. The camel owner refused and left Gavrial to the elements. Gavrial miraculously managed to get back to civilization and in a short time became very wealthy. One day, Gavrial's secretary announced that a camel dealer was interested in obtaining a loan from him for the purpose of enlarging his stock. When the man entered Gavrial's office, Gavrial immediately recognized the face. It was the person who had refused to aid him in his hour of need. Gavrial is obligated to grant the loan without recalling the desert incident. This is a true and difficult test Gavrial's strength of character, but it is required of him by these two mitzvos.

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LEV726 "Love your neighbor as yourself" The Torah obligate us to be equally considerate of the property and dignity of others as we are of our own (Rambam Daios 5:3). By speaking or listening to loshon hora a person shows that he does not love the subject, definitely not to the degree that he loves himself. Although a person might be aware of his own faults, he does not want anyone else to speak about them. If someone does relate his faults, he hopes that the listeners will reject what they hear. Anyone who speaks or accepts lashon hora violates this commandment.

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LEV764 "You shall fear my sacred place". We are obligated to act with reference when we enter a shul or Bais Medrash since they are considered a mikdosh m'at -- a minor scale Bais Hamikdosh (Yeraim 344; Mishnah Brurah 151:1). Anyone who speaks loshon hora in a shul or Bais Medrash violates this commandment.

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LEV781 "Before the gray-haired you shall rise up, and you shall honor the face of the old man" This verse requires us to honor a Torah scholar, even if he is not aged, and an elderly person, even if he is not a not a scholar (Kiddushin 32b). If someone relates loshon hora about a Talmid Chochom or an elderly person in his presence, he violates this commandment.

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LEV873 "You shall sanctify him" This verse obligates us to show respect to kohanim -- members of the priestly family. If you speak loshon hora about a kohain in his presence, you violate this commandment.

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LEV904 "You shall not profane My Holy Name". We are warned not to cause chilul Hashem. There are a number of aspects to this prohibition (see Rambam, Sefer Hamitzvos 63). If a person commits a transgression without deriving physical pleasure from it, it is considered a revolt against Hashem Yisborach and a chilul Hashem. Speaking loshon hora is in this category. Another aspect of chilul Hashem involved in loshon hora is the laxity shown towards this mitzvah. If someone was accidentally eating pork and a friend would point this out to him, he would immediately spit it out. When someone is censored for speaking loshon hora, however, he has a thousand rationalizations and excuses. He will argue that what he is saying is not considered loshon hora and that the person he is speaking about is in a category that gives one license to speak against him. Not only will he not heed the rebuke, but he may be spurred on to increase his loshon hora. This total regard for one of God's mitzvos is a chilul Hashem. Yet another aspect of chilul Hashem is when a distinguished person transgresses and others follow his example. Therefore, one who studies Torah has an even greater obligation than others to guard his speech.

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