LEV986 See [[EXOD637]] Exodus 22:20 abuse GATES 229

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LEV987 See [[LEV23]] Leviticus 2:6 break GATES 421-5

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LEV989 The second category [of those who speak lashon hara] -- one who speaks lashon hara, but keeps away from falsehood. Our Sages were referring to this when they said "the class of those who speak lashon hara"--[they will not merit to behold the Divine presence,] even though they are not counted among the class of liars (Unlike a previous category, which belongs to the class of liars as well (see paragraph 211). If one recalls to a person, just among themselves, the evil deeds of that person's forebears, he transgresses what the Torah states [this verse], "You shall not abuse your fellowman" -- this pasuk is referring to verbal abuse, as we have previously explained (see paragraphs 24 and 49). The pasuk also says (Yechezkel 18:20), "A son shall not bear the iniquity of his father." But if he embarrasses him for the deeds of his forebears in the presence of other people, about this our Sages said (Bava Metzia 58b) that one who embarrasses another in public joins those who descend to Gehinnom and do not [ever] ascend. If he relates and makes known the abominations of that person's forbears in the presence of others, but not in that person's presence, with the intent of tarnishing his reputation and belittling him before his compatriots, concerning this they said (Sotah 42a) that the class that speaks lashon hara will not receive the Divine presence. The same applies to one who relates the former sins of a repentant to others.

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LEV988 Take a look at the matter of fraud and observe how easy it is for a person to be enticed and to succumb to it. For while it may appear worthwhile to a person to make his goods appear more attractive to people, and to profit by the labor of his own hands, [and] to be persuasive when speaking to the buyer, and [to justify] these practices by saying: "A vigorous person profits" (Pesachim 50b), "And the hand of the diligent prospers" (Mishlei 10:4), [He would be wise] to assess his conduct carefully and frequently, for otherwise, "In the place of wheat will grow brier" (Iyov 31:40). He will violate and succumb to the transgression of fraud that the Torah has forbidden us [this verse]: "And no man may abuse his fellowman." (Continued at. [[DEUT468]] Deuteronomy 25:16 fraudulently PATH 61)

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LEV992 See [[EXOD685]] Exodus 22:24 act TZADIK 155

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LEV990 See [[EXOD663]] Exodus 22:21 afflict TZADIK 153

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LEV991 See [[EXOD685]] Exodus 22:24 act TZADIK 155

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LEV993 The second category [of slanderers] consists of one who speaks slander that is true. If one man reminds another in private of the evil deeds of his forbears, he transgresses the Scriptural exhortation [this verse]: "And you shall not wrong one another," the verse referring to wrongdoing with words (Bava Metzia 58b).

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LEV994 It is prohibited to hurt a Jew with one's words, as it says, "You shall not defraud one another; but you shall fear God, for I am Hashem your God" [this verse]. Rashi explains the meaning of this verse: "Here [the Torah] warns against ona'ah, that one should not irritate another person… " One must refrain from annoying a fellow Jew even indirectly or inadvertently. The Talmud (Bava Metzia 59b) says that if a man was sentenced to death by hanging by the court, one must never say to one of his relatives, "Hang up this towel." The word "hang" evokes memories of his relative's hanging, which will cause him to become embarrassed. Similarly, the halachic authorities relate that a certain woman was once suspected of having committed adultery in Teveriah [Tiberias--AJL]. A man called to her, "Teveriah, Teveriah!" in public. The authorities ruled that he ask her for forgiveness.

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LEV995 Chazal say that the pasuk: וְלֹ֤א תֹונוּ֙ אִ֣ישׁ אֶת־עֲמִיתֹ֔ו, “Do not distress a member of your nation” (Vayikra 25:17), refers only to someone who behaves like a member of your nation, by keeping the Torah and mitzvos. To such a person, one may not speak in a way that causes him distress. If one does not take the words of Hashem seriously, however, one may humiliate him by mentioning his wrongdoings, publicizing his vile actions, and degrading him. Chazal also say (Yoma 86b) that one should publicize the actions of fakers in order to prevent chillul Hashem (desecration of Hashem's Name) [which may occur if others mistakenly think that these people are righteous and consequently learn from their behavior]. If one already reproved the sinner but he did not mend his ways, then it is all the more permitted to expose him, reveal his sins publicly, and heap scorn on him until he improves his behavior, as the Rambam writes at the end of the sixth perek of Hilchos Dei’os. However, one must take care not to overlook the specific conditions that must be met in order for this heter to apply.

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