DEUT1503 See [[LEV399]] Leviticus 19:14 obstacle PATH 70-1

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DEUT1504 Aside from all of the negative and positive commandments mentioned above, one who speaks lashon hara also incurs the curse of אָר֕וּר מַכֵּ֥ה רֵעֵ֖הוּ בַּסָּ֑תֶר, “Cursed is one who strikes his fellow in secret” (Devarim 27:24), which refers to someone who speaks lashon hara, as Sifri and Rashi on Chumash explain.

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DEUT1506 See [[EXOD50]] Exodus 2:14 known SEFER 14

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DEUT1507 The prohibition of lashon hara is so severe that the Torah forbids one from speaking lashon hara even if what one says is true, and in all circumstances. Not only does one violate the prohibition if he is careful to speak about this subject in private and make sure that the subject does not find out what was said about him--for in doing so he also incurs a curse, as it says: אָר֕וּר מַכֵּ֥ה רֵעֵ֖הוּ בַּסָּ֑תֶר “Cursed is one who strikes his fellow in secret” (Devarim 27:24)--but even if the speaker is certain that he would be willing to say that lashon hara in the presence of the subject, or if he actually does say it before him, that is also forbidden and considered lashon hara. In a certain sense, the sin of speaking lashon hara in the presence of the person he is speaking about is worse than speaking about him in his absence, because when one speaks lashon hara in the subject's presence, not only is he transgressing the provision of lashon hara, he is also conducting himself with brazenness and chutzpah. In addition, speaking with lashon hara in the subject's presence engenders greater strife, and can at times cause the other person's face to turn white from embarrassment, as we described at length in negative commitment 14 וְלֹא־תִשָּׂ֥א עָלָ֖יו חֵֽטְא׃, “Do not bear a sin because of him” (Vayikra 19:17).

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DEUT1505 Bible commentators understand [this verse] as referring not only to someone who strikes his unsuspecting neighbor physically, but also to someone who injures another by speaking lashon hara, an activity that takes place behind the victim's back. The Psalmist promises God's vengeance on such gossips: "He who slanders his friends in secret, I will destroy" (Psalms 101:5).. One of the great evils of lashon hara is that because it does not happen in the victim's presence, he is unable to defend himself.

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DEUT1508 The Torah and Talmud both express the gravity of loshon hora. The Torah [this verse, Rashi] places a curse on those who speak evil of others, while the Talmud (Erchin 15b) equates speaking loshon hara with atheism. Besides the inherent severity of loshon hora, the gravity is compounded by repetition; a person who isn't careful with his speech will violate the prohibition thousands of times. Therefore, we definitely will not be worthy of God's blessings until we cease speaking loshon hora. After careful observation, I have come to the realization that the general public is not aware that even if a defamatory is true it constitutes loshon hora. Even those familiar with this fundamental principle have a tendency to excuse their loshon hora by misquoting and misapplying various sources. Conversely, lack of correct knowledge can mislead a person into thinking that scrupulously observing every detail of this mitzvah is only possible by becoming a secluded hermit. These and other errors have brought about a condition in which there are few indeed who refrain from speaking loshon hora.

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DEUT1509 Backbiting. If you maliciously speak loshon hora about someone behind his back and do not want him to find out that you maligned him, in addition to violating the prohibition against speaking loshon hora, you also incur upon yourself a curse: "Cursed be the one who secretly smites his friend" [this verse].

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DEUT1510 We are forbidden to speak against someone behind his back. If you maliciously speak loshon hora about someone behind his back and do not want him to find out that you maligned him, in addition to violating the prohibition against speaking loshon hora, you also incur upon yourself this curse. (Chofetz Chayim 3:1)

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DEUT1511 Our Sages, z"l, said (Arachin 15b), "One who speaks lashon hara is as if he denies Hashem, as the pasuk says (Tehillim 12:5), 'With our tongue we will prevail, our lips are with us; who is master over us?'" ["Our lips are with us"--to speak lashon hara. "Who is master over us?"--This denies Divine providence (Malbim)]. The reason he is regarded as one who has denied Hashem is the following: Such a person affects and causes great harm and much evil to his peers by tarnishing their reputation in the eyes of others, or by other types of damage; and it cannot be that one prepares for his peers utensils of destruction and harm more bitter than death itself without any personal benefit or economic gain, unless his yetzer [I.e., evil inclination] has overcome his soul, he has divested himself of the yoke of Heaven, and has severed his bonds [to Hashem]. This is as the pasuk says in the psalm, "when the Ziphim came and said to Shaul..." (ibid., 54:5): [The people of Ziph revealed David's hiding place to Shaul, therefore endangering his life (see I Shmuel 23:19)] "For strangers have risen up against me, and violent men have sought my soul; they have not set God before themselves." Our Sages, z "l, expanded upon this as follows (Midrash Tehillim 54): "They have not set God before themselves'--for their intent was for Shaul to bless them, just as he [subsequently did when he] said to them (I Shmuel 23:21), 'Blessed are you unto Hashem, for you have shown me compassion.'' They have not set God before themselves'--for the Torah states [this verse], 'Cursed is he who is secretly strikes his fellow man.'" [Secretly strikes his fellow man" – – this refers to lashon hara (Rashi). Thus, the Ziphim spoke against David merely to receive Shaul's blessing, and were not concerned with God's curse. This shows their denial of Hashem and His providence.] The pasuk also says (Koheles 10:11), "There is no gain for one who has an [evil] tongue." [I.e., who speaks lashon hara; see Arachin 15b].

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DEUT1512 In its exposition of the verse (Ecclesiastes 2:18): "So I hated all my labor," the Midrash (Koheleth Rabba, ad loc.) relates: "R. Meir was a skillful scribe and used to earn three selas a week. He spent one sela on food and drink, another on clothing, and the third on Talmidei Chachamim. His disciples asked him: What would you leave for your children? He answered: If they are righteous, then it will be as David said (Psalm 37:25): 'Yet I have not seen the righteous forsaken nor his seed begging bread.' And if they are not righteous, why should I leave my possessions to enemies of the Allpresent?" The Midrash further remarks (Ecclesiastes 7:11): "R. Acha said in the name of R. Tanchum: Suppose one had studied, taught, kept and observed the Torah. He could also have afforded to support others (who study Torah) but did not. He is then included in the category of [this verse]: 'Cursed be he who does not uphold the words of the Torah.' Suppose, again, that one has neither studied nor taught, neither observed nor kept the Torah. (The intent here is that his devotion to Torah was impaired by his poverty and cares. He was hard-pressed to earn his daily living, as the concluding words bear out, 'was unable.') He was unable to afford to, yet helped others, then he falls in the category of 'Blessed be he who uphold the words of this Torah.'" From all that has been said, the greatness of the importance of supporting Torah even when one earns a meager living becomes apparent. The person will be blessed for his deeds. How much more should one exert himself in performing this mitzvah when his means are ample.

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