~ Table of Contents ~

1. The Good Life . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3

2. What Is Lashon Hara?. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .6
3. What Is Rechilus? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .9
4. Permissible Lashon Hara and Rechilus . . . . . . . . . . . . . . . 10
5. Scriptural Examples of Lashon Hara . . . . . . . . . . . . . . . . .19
6. A Man After God's Own Heart . . . . . . . . . . . . . . . . . . . . . 21
7. Selected Scriptures . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .24
8. Repentance for Lashon Hara and Rechilus. . . . . . . . . . . . .26
9. Sources . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .28
Chapter One
The Good Life
Do you desire life? Would you like to see many 'good' days? Of course you
would. Everyone wants to live a good life, and there is a way to do it no
matter what may be your age, gender, health, financial status or position in
life, for it is written:
"" (Psalm 34:12-14)
The way to achieve the 'good life' is really very simple, however, that does
not mean it is easy. In fact, one of the chief requirements for reaching the
'good life' is that we bring into submission that member of our body which is
most difficult to control, our tongue. To do this means that we must also
learn to control another part of our body, our mind, for our tongue only
speaks what is in our mind and heart. As Yeshua said:
"." (Matt. 12:34)
You may ask, just how can I bring my mind (and tongue) under control? Well,
take heart, for if you are one who truly believes in the Creator God (the God
of Abraham, Isaac and Jacob), and who looks to the Scriptures for guidance,
and if you are diligently seeking to follow the instructions found in the Torah,
then you are already tuned into the manner of living that produces the 'good
life.'
In addition to learning to follow the Torah, one who 'desires life' must also
allow themselves to be led by the Ruach HaKodesh (Rue-ahk Hah Koh-desh
= The Holy Spirit). For the Ruach (Spirit) will always lead us in a way of life
that is in total harmony with the Torah, and will help us to manifest
righteous characteristics in our lives.

These characteristics are likened in Scripture to 'good fruit:'

" (Gal. 5:22-26)
While living the 'good life' may not be easy, it really is very clear and quite
simple what we must do to achieve it. If we truly are Believers in, and
followers of Yeshua HaMashiach (Yeh-shoe'-ah Hah Mah-she'-ach = Jesus the
Messiah), we will desire to live righteously before the Father just as He did,
although we will continue in our struggle against our carnal sinful nature
even as did the Apostle Paul (Shaul = Shaw-ool or Saul), who wrote of his
struggle with sin:
"." (Rom. 7:14-15)
"." (Rom. 7:24-25)
There are usually many changes that new Believers must make in order to
bring their life into compliance with the instructions found in the Torah. Such
changes may involve things like ridding our lives of idols, cleaning up our
speech habits, and learning to be truthful and kind. These (and many
others) are very real and necessary areas where change must be made, as
Shaul made clear when he wrote to the Thessalonians:
"."(I Thess. 4:1, 3,7 CJB)
As we learn to live holy lives there is one area which often does not get
changed along with the others. That has to do with the manner in which we
talk about other people. It appears that Shaul also addressed this issue as
he continued his letter to the Thessalonians:
"." (I Thess. 4:9-12 CJB)
The apostle Peter, also addressed this issue:
"." (I Pet. 2:1-3)
~ Sin and Leprosy ~
The 97-5 issue of Hebrew Roots contained an article entitled; Sin and
Leprosy (write for a free copy). In it we discussed the ten sins which
tradition and scripture say were punishable (in the days of the Tabernacle
and the Temple) by the disease of leprosy. While God does not currently
punish sinners through the agency of physical leprosy, it is our contention
that sin does manifest itself today in the form of 'spiritual leprosy,' and that
the Bride of Messiah (the church of called out ones) is currently in a
spiritually leprous state due to the sins which still beset her, especially the
sin of speaking evil of others. This may be one of the primary reasons why
the spiritual gifts found in Romans 12 and I Corinthians 12 are so lacking in
today's church. One of the main objectives of Hebrew Roots is to assist the
Bride in identifying those areas in which she has need for spiritual cleansing,

so she can properly prepare for her soon coming wedding to her long
awaited Messiah, Yeshua (Jesus).
With this in mind we will now zero in on the one specific sin (of the ten
mentioned in the previous article) which is said to have been always
punishable by leprosy during 'Bible times.'
~ Lashon Hara ~
The sin in question is called, in Hebrew, Lashon Hara (Lah-shown' Hah-rah' =
the evil tongue). It is said that if a person can overcome the carnal tendency
to speak lashon hara it proves they are able to control all of their other sinful
appetites, for the tongue is the most difficult of all body members to control
and is the quickest to rise up in a sinful manner:
"." (Prov. 21:23)
While the scriptures abound with passages and verses that warn us about
the tendency of the tongue to speak evil and get us into trouble, they also
tell us that if a person can control the tongue, so that they only speak good,
their speech can become a veritable 'tree of life' to them:
"." (Prov. 15:4)
The tongue then, is a most powerful weapon that can be used for either
good or for evil. Since the Bride of Messiah still resides in the home (this
world) of her evil former father, HaSatan (Hah' Sah-tahn' = Satan the Devil),
she is still prone to use her tongue in the evil manner she learned before
she became betrothed to her Husband, Yeshua. However, now that the Bride
has been brought into the family of HaShem (Hah Shem' = 'the name,' or
YHVH), she should no longer be using her tongue in the old evil way, even
though she still resides in this evil world among unconverted people.
It was James, the half brother of Yeshua (his real name was Ya'acov [Yah-ahcove or Jacob]), who made the definitive scriptural statement about the
difficulties encountered when dealing with the tongue:
"." (James 3:2-12)
Ya'acov is telling us that our tongues can be used for either good or evil, but
should not be used for both. Therefore, when one does succumb to speaking
evil, those words, by nature, negate all the good that may have been
previously spoken. For, just as the murderer is powerless to bring his victim
back to life, so also the one who murders with his tongue can never erase
the loveless words that were spoken, or resurrect the righteous reputation
that they have maimed or destroyed.
Chapter Two
What Is Lashon Hara?

It is easy to give a general definition of lashon hara by saying that it is

speaking evil with the tongue.
But the truth of the matter is that lashon hara is more than just speaking
evil. In actual fact, lashon hara is speaking anything (including truth) that
will bring any type of hurt or loss to another person. To fully understand this
concept it is necessary to begin with a different word and concept. That
word is mitzvah (meets'-vah), and it literally means 'commandment.'
Abraham was promised that his descendants would be like the "stars of the
heavens:"
"...because Abraham obeyed My voice and kept My charge
(mishmereth), My
commandments (mitzvah), My statutes (chukaw), and My laws
(torah)." (Gen. 26:5)
It is significant to note that HaShem (YHVH) did not use the word mitzvah
(or mitzvot = plural form) in Scripture to describe the 'Ten Commandments.'
There, the Hebrew word translated as 'commandments' is actually the word
davar (dah-vahr'), and literally means 'words.' Thus, in English it would be
more correct to call the 'Ten Commandments' the 'Ten Words.' This is how
they are known in the Hebrew world:
"...And He wrote on the tablets the words of the covenant, the Ten
Commandments (davar = words)." (Ex. 34:28)
Mitzvah implies more than just commandments. It also carries the
connotation of doing 'good deeds.' Thus, when a person observes a
scriptural commandment they are also doing a 'good deed.' Likewise, when
a person performs a 'good deed' they are, in some way, fulfilling a
'commandment.' In Hebrew thought, 'good deeds' and 'commandments' are
inseparable. It is by performing mitzvot that we build spiritual muscle, for
their performance can be likened to spiritual exercise. The more mitzvot we
perform today, the stronger we will become spiritually, and as a result we
will be able to perform even more mitzvot tomorrow. Our focus then, in
preparing ourselves as a Bride for her wedding, is to be continually
performing 'spiritual exercise.' By so doing, we build our spiritual character
and become clothed in righteousness, the very garment which the Bride is
to wear for her wedding to Messiah Yeshua:
"." (Rev. 19:7-8)
It is said that by merely guarding our speech one can perform up to thirtyone different mitzvoth (commandments or 'good deeds'). What a marvelous
way to condition ourselves spiritually while preparing for our wedding.
The Jewish sages have developed a very complete teaching about what
constitutes lashon hara. It is part of Jewish halacha (hah-lah-cah') or
traditional law, and it literally means "the way one walks." In other words,

halacha is a way of life, based primarily on the Scriptures. Shaul (the apostle
Paul) taught halacha that was central to the Believing community:
"." (Acts 24:14)
An important question with which every modern Believer must deal is this:
How did the halacha or 'the Way' taught by Shaul differ from the halacha or
'the Way' that was taught in the Jewish synagogues of that day? The chief
difference was their belief that Yeshua was the promised Mashiach (Messiah)
and that He had been crucified and resurrected from the dead. In addition,
there were some differences in their interpretation of the oral traditions. But
let us give Shaul the privilege of answering this question himself:
"." (Acts 28:17-18)
Notice that Shaul is not speaking to the Believing community in this
passage, but to the Jewish Rabbis of the Roman synagogues. He clearly
states that He has done nothing contrary to "...the customs of our
fathers..."
Although there are rare exceptions when it is actually required that we
speak lashon hara, for the most part it is a grievous sin. While today we, as
Believers, are not under the rule of modern Jewish halacha, it is evident from
studying their teachings on the matter of lashon hara that if we were to
follow their guidelines we would seldom, if ever, hurt another person
through improper speech.
The following teachings on lashon hara are taken from modern Jewish
halacha. There are two primary examples of lashon hara which need to be
avoided: { Making a remark that in any way puts down or belittles another
person. { Making a remark which causes another person to feel bad or be
hurt physically, mentally, emotionally, spiritually, or financially.
Some important points to know about lashon hara are:
{A statement is lashon hara if it hurts the feelings of the other person, even
though nothing actually 'derogatory' was said.
{ Lashon hara is not confined to the spoken word. Writing, hinting, or even
facial expressions can all be used to communicate lashon hara.
{ A story about another person can be lashon hara even if one does not
mention any names, for someone may be able to figure out to whom you
are referring.
{ You may not belittle another person even if no damage would be caused
because you know the listener would not believe your report.
{ Repeating a story that belittles another is lashon hara even if the story is
public knowledge.

{ Even if the words you spoke are not technically lashon hara, if the result of
those words has a negative effect on another person it may be classified as
such.
{ It is even wrong to say something derogatory about another person in a
joking manner.
As you can see, lashon hara is both a very serious sin (punishable by leprosy
in the times of the Tabernacle and Temple), and one that has wide
acceptance in the world around us. Sadly, we can see that most of what
passes for news in the modern media is nothing more than lashon hara on
an international scale.
~ Willing to Be Shamed ~
Sometimes people speak lashon hara in order to protect themselves from
being ridiculed by others, and not primarily for the purpose of putting down
another person. According to the traditions associated with lashon hara this
too is unacceptable. We may not speak lashon hara: { No matter what
pressure is brought to bear on us.
{ No matter what we stand to lose personally.
{ No matter what other people will say about us.
{ No matter how people will feel about us personally.
In other words, it is a mitzvah to allow people to think poorly of us, rather
than for us to bring shame or ridicule upon another person, even if they
have done something wrong. It is far better to suffer the arrows of shame for
another person rather than put them to shame, especially if that person is a
brother or sister in the Faith, for it is written:
"." (Prov. 17:17)
So, if we are a mature brother/sister in Messiah, we will even suffer shame
in another's place. It is bad enough to speak in a way that puts some one
down, but it is even worse if what one says creates a bad name for another
person.
PLEASE REMEMBER: IF THE WORDS YOU SPEAK HURT ANOTHER PERSON IN
ANY WAY, YOU HAVE JUST SPOKEN LASHON HARA.
Consider the following statement: "The book he has written is really quite
good for a person with an IQ of 80."
Now if the author in question actually had an IQ of 80, then the remark
could conceivably be taken as a compliment. But, if it was obvious to
everyone who heard the statement that it was meant as a put down even
though the comment was spoken in a joking manner, although the
statement did not inflict physical or monetary damage on the other person,

it was still a case of lashon hara, for it was belittling and could very well
have inflicted emotional (and quite possibly psychological) hurt upon the
other person.
~ Listening to Lashon Hara ~
With the exception of rare occasions which will be addressed in Chapter 4, it
is not only wrong to speak lashon hara, it is also a sin to listen to it. In fact, if
a speaker has no audience for their hurtful words they will be less likely to
continue speaking them. A good principle to follow is this:
ANYTHING THAT IS FORBIDDEN TO SAY IS ALSO FORBIDDEN TO HEAR.
Even if the lashon hara being spoken is true, we are not to listen to it
because it may cause us to lower our opinion of the person about whom it is
being spoken.
Sometimes it is very difficult to refrain from hearing lashon hara due to a
particular circumstance in which we find ourselves. In such a case we may
reject what we are hearing as untrue on the basis of a number of points:
{ The story may be exaggerated.
{ The person telling the story may have misunderstood or misinterpreted it.
{ The person, being spoken of, may have acted unintentionally.
{ The person, being spoken of, for some reason unknown to you, may have
been justified in what they did.
In circumstances where we are unable to refrain from hearing lashon hara, it
is best to give the object of the story the benefit of the doubt.
"." (Lev. 19:15)
Remember, the way we judge others is the way in which HaShem (YHVH)
will judge us. If we wish to be given the benefit of the doubt, then we need
to give others the benefit of the doubt when lashon hara about them comes
up in our presence.
"." (Matt. 7:1-2)
Chapter Three
What Is Rechilus?
There is another form of evil which proceeds forth from the mouth of men
which is considered to be even worse than lashon hara. This evil is called, in
Hebrew, Rechilus (Reh-khhe'-loose). Its literal meaning is peddler, like a
traveling merchant selling his wares throughout the countryside.
Rechilus is used to depict someone who goes to a person and tells them
what someone else has said about them. In other words, the spreader of

rechilus listens to the slander of lashon hara and then reports to the person,
who is the object of that slander, what has been said about them. This
person is a peddler of hurtful tales.
A person may tell someone what so and so is saying about them thinking
they are doing that person a favor.
Nothing could be further from the truth. In actual fact they are 'slaying' that
person in the spirit by reporting the slander of others.
The Scriptures warn about this unrighteous act:
"." (Lev. 19:16)
The major problem with speaking rechilus is that it causes unnecessary
strife between people. This is one of the most unloving things that a person
can do to a brother, and it is said to be that which HaShem hates more than
anything else:
"." (Prov. 6:16-19)
Chapter Four
Permissible Lashon Hara and Rechilus
After all of these admonitions not to speak lashon hara or rechilus, the fact
of the matter is there are rare occasions when it is required to relate a
matter about someone to another person. However, we must all be very
careful not to use these exceptions as an excuse to fall into the habit of
speaking lashon hara, and then try to justify what we have done just
because it is permitted on occasion.
According to Jewish Halacha (Hah-lah-cah = the way one walks) one person
you can speak against is a known rasha (rah-shah). A rasha is someone who
knows that the Torah forbids something but does it anyway on a deliberate
and regular basis. This person's lifestyle indicates that they are in open
rebellion against HaShem (YHVH) and His Torah. However, the purpose in
speaking lashon hara about such a person is not to hurt them, but rather to
protect others and to cause the person such shame that they will confess
their evil ways and return to HaShem in complete repentance.
However, we must not speak lashon hara against such a person unless we
have personally gone to them first in an attempt to persuade them to
change their ways. The only exception to this rule is if the person is in a
position that makes it impossible for them to be contacted.
In such a case the following guidelines must be followed:
{ You must have seen the sin yourself.
{ You must be sure that what you saw is a sin.

{ Your motivations in spreading this story must be pure. (Ridicule is not a

pure motive.)
{ There must be absolutely no exaggeration.
{ You must be willing to confront the person face to face, even though you
are unable to do so.
Another case in which it is permissible to speak lashon hara is when
someone causes another person physical or psychological pain, steals from
someone, embarrasses another person, or damages someone's property. If
the offending person does not rectify the problem, it is permissible to speak
lashon hara about them in order to warn others of possible danger from
them.
Again, there are cautions that need to be heeded:
{ You must not jump to conclusions, but must be absolutely positive that the
person in question did the dirty deed.
{ You must speak to the sinner before spreading the story. If they agree to
make restitution you must not speak lashon hara about them.
{ Your personal motivations must be absolutely pure. (Revenge is not a pure
motive.)
{ You must not cause them to suffer in excess of what they actually deserve.
{ The lashon hara that you speak must be stated publicly and not as a
whisper campaign behind their back.
Two other cases where it is required to speak lashon hara about another
person is if you know something about someone's future mate or business
partner, and you are positive it is not already known by the individual
entering into that relationship. By relating what you know, you may be
saving that person from great emotional trauma or financial loss.
As you can see, there needs to be a lot of prayer involved before any lashon
hara is communicated about another person.
~ Did Yeshua Speak Lashon Hara? ~
Yeshua had some pretty harsh things to say about some of the practices of
the Scribes, Pharisees, and lawyers. But, did Yeshua actually speak lashon
hara and, if He did, was it justified? Luke recorded the following occasion:
"." (Luke 11:37-38)
The subject here was ritual hand washing before eating a meal. Some of the
Pharisees contended that every Jew had to perform the ritual handwashing
before eating, even though the Torah only commanded it for the Priests.

This passage shows us that this particular Pharisee belonged to the School
of Shammai, for that was their teaching.
The more liberal School of Hillel, did not require ritual hand washing for the
ordinary Jew:
".'" (Luke 11:39-44)
Indeed, this is very strong language. Although it is being spoken in the
privacy of a home, apparently a fair number of people are present, including
some of Yeshua's own disciples. Therefore, Yeshua's words should be viewed
as a public statement. Is this lashon hara?
It is our opinion that this is not a case of lashon hara because Yeshua is
speaking directly to the people involved. Also, Yeshua did not begin the
attack, but rather it began when they questioned him about His lack of ritual
observance. Another thing to remember is that Yeshua spoke with authority
because He had received His authority from His Father in Heaven. Yeshua
knew, beyond a shadow of a doubt, the spiritual condition of these men:
".'" (John 12:49)
Today, we Believers do not find ourselves in a similar position. Rather:
"." (I Cor. 13:12)
Truly, if the Apostle Paul (Shaul) only knew in part, can we claim to see
clearly? It is sometimes a great temptation to attack another religious
person or group in the manner in which Yeshua confronted the Scribes,
Pharisees, and lawyers. In most cases this is a grave mistake, for we have
neither the knowledge nor the authority to do so. However, if you ever feel
called upon to make a verbal attack on someone else's religious beliefs or
actions, we recommend you do it only after much prayer and in an attitude
of complete humility.
Yeshua did not speak lashon hara against others, but there was plenty of
lashon hara spoken against Him.
The following are two classic examples of lashon hara:
"." (Matt. 11:18-19)
"." (Matt. 12:24)
~ The Weightier Matters ~
Our heavenly Father, Abba, wants each one of us to learn how to live a life
that is Torah centered. That means our lives should conform to His
expressed will. The overall principles are, that we love HaShem with all our
hearts, and that we love our neighbors as ourselves. The temptation to
speak lashon hara is an ever present test that proves whether we truly have

learned to love our brothers and sisters in Messiah. We all need to learn how
to discern the "weightier matters of the law," as Yeshua defined them:
"." (Matt. 23:23)
Obviously, differences of opinion will exist as to what constitutes lashon
hara. Other factors in personal relationships may also enter into the matter.
We must take into consideration the way in which the hearer will interpret
what is said. We must be very careful, whenever entering into a
conversation with someone about a third party (who may or may not be
present), so that what we say about that person cannot be construed in any
way to be lashon hara. Sometimes a remark said in innocence can be
interpreted by the listener somewhat differently than what was intended.
~ Belief Vs. Behavior ~
It has been said that Christianity is more concerned with what the individual
believes, while Judaism is more concerned with how one behaves. In the
final analysis, both of these factors are very important. Shaul (the Apostle
Paul) addressed both belief and behavior when he said:
"." (Eph. 2:8-10)
Ya'acov (James) the brother of Yeshua also addressed this issue when he
said:
"." (James 2:18, 26)
Many people seem to believe that religion consists of going to church
services or synagogue on Sabbath or Sunday, singing a few songs, reading
the Torah or other portions of the Bible, listening to a speaker, saying or
listening to some prayers, and going back home to their normal everyday
life. But religion, as defined for us in the Scriptures, is quite different:
"." (James 1:26-27)
The vast majority of Christians would probably be dumbfounded to learn
that the very same Ya'acov (James) who wrote the above passage, and who
was the undisputed leader of the early Believing Community in Jerusalem,
was an orthodox Pharisee. Ya'acov was so highly esteemed by his fellow
Jewish Pharisees that he was known among them as the 'Pious One' or
'Righteous One'. Needless to say, since Ya'acov was a Pharisee, he was very
interested in how people 'walked the walk,' not just in how they 'talked the
talk.'
Ya'acov was known to be a leader among the group of zealous Jewish
Believers in Yeshua HaMashiach (Jesus the Messiah), who were pointed out
to the Apostle Paul during his last visit Jerusalem:
".'" (Acts 21:18-20)

The simple fact of the matter is that we cannot divorce our behavior from
our belief if we wish to live a life that is pleasing to our Father.
~ A Look at Details ~
Let us now look in more detail at those situations where speaking lashon
hara is sometimes actually required. We are using the traditional Jewish
teaching concerning these matters. It is hoped that all of our readers will
understand that what is presented here is not intended to be the final word
on this matter. Rather, it is intended to stimulate everyone's thinking about
some very real and serious problems that exist within the Bride of Messiah
(the Church). It is our belief that unless the Bride can come to grips with this
compound problem of lashon hara and rechilus, she is destined to devour
herself in evil speech and recrimination, for it is written:
"!" (Gal. 5:15)
* A Caution *
Once again, let us reiterate that what you are about to read does not give
anyone a license to say whatever they wish about whomever they want.
Rather, it teaches about our duty to speak out when the situation requires
that something be done.
Before performing this duty we must be sure our motives are pure. If there is
any degree of personal gain, joy, or satisfaction to be acquired by speaking
out, then we must go back to HaShem in prayer until we can do what needs
to be done within our own selves, in order to come to a point of complete
humbleness of spirit. This is so very important that it cannot be over
emphasized.
~ All Sin is Against HaShem ~
Whenever we sin, it is first and foremost against our Creator God, whether
other people are involved or not.
King David expressed this point perfectly after being convicted of his sin
with Bathsheba:
"." (Psalm 51:4a)
If there was no sin, there would be no need for a Redeemer:
"." (Gal. 3:22)
"."(Rom. 3:22b-23)
If sin alone was the criteria, we would all be required to speak lashon hara
and rechilus against each other, for all of us have and do (from time to time)
sin:
"."(I John 1:10)

~ Types of Sin ~
There are different types of people who sin against HaShem, and there are
varying degrees of sin. One factor that needs to be considered before
deciding to speak lashon hara, is the degree of seriousness of the sin that
has been committed. In other words, does the punishment of lashon hara
really fit the crime?
All sin is ugly in the sight of our Father and Yeshua. However, the Scriptures
teach that some sins are more abhorrent than others. It is not the purpose
of this article to try and classify all of the various sins. That has already been
attempted by various Church organizations and only leads to more
controversy and dissension. Nevertheless, the Scriptures do tell us:
"." (I John 5:14-17)
The sin that is "to death" is one that carries the death penalty in the Torah.
However, there is also another type of sin that Yeshua said would lead to the
second death:
"." (Mark 3:28-30)
It must be remembered that all sin is first and foremost against our Creator
God, the one who made us and who gives us life and breath. Whether it be
rattling off a list of obscenities after hitting one's thumb with a hammer, or
cheating someone by using a dishonest scale, the sin is first of all against
God Himself. However, a sin against another person may carry greater
weight because it is against both HaShem and your fellow man.
Likewise there is the matter of the degree of the committed sin. One who
steals to feed their family suffers a lessor punishment (by Torah standards)
than someone who has committed murder. The point is, God has established
the rules. If someone has stolen bread, they may do it again. Likewise, if
someone has committed murder they may also do it again, especially if they
know there was a witness to their crime. In the first case, one needs to go to
the person who stole the food and talk to them about the matter, stressing
the sinfulness of stealing.
Then, the individual should take it upon themselves to help furnish, or assist
in finding food for that family until gainful employment can be found. In the
second case, it would be foolhardy to go and tell someone that you
witnessed them killing another person. Rather, one must go immediately to
the authorities and report what has been witnessed.
Above all, common sense and good judgment must prevail, and if we need
to, we should ask for wisdom:
"." (James 1:5)
~ Types of Sinners ~

Now, let us look at the different types of people as defined by Jewish

halacha:
{ An observant Believer who does not sin on purpose.
{ An observant Believer who possibly sins on purpose.
{ An observant Believer who definitely sins on purpose.
{ A Tzadik. (A righteous person.)
{ A Rasha. (A wicked person.)
{ A well-known Rasha.
{ An Apikores. (An agnostic or atheist.)
{ Someone who refuses to obey the ruling of the Beit Din.
All of these types of people are capable of sinning and all of them do sin
from time to time. It is important to understand that how one deals with a
person who has sinned may depend upon that person's overall character. It
is wrong to treat a righteous person who has slipped up the same as one
might have to treat a person who is a habitual sinner.
* An Observant Believer Who Does Not Sin On Purpose *
Since this person is an 'observant' Believer, it can be safely assumed that if
you see this person committing a sin, it is an unusual event. This person is
most likely already hurting, and therefore repenting, because they know
they have sinned.
If however, the person does not realize that what they did was a sin, that
fact needs to be brought to their attention. According to halacha this should
only be done by the person against whom the sin has been committed, or
by someone who has directly observed the sin. The purpose of this action is
so that the sinner can face up to their sins, and go to the One who has the
power to forgive sins. Rather than condemning the sinner at this point we
should encourage them to repent, for it is written:
"." (I John 1:9)
"." (Heb. 4:15-16)
* An Observant Believer Who Possibly Sins On Purpose *
If the observed sin seems to be one that has been done on purpose, we
must confront the sinner. It is only permissible to speak lashon hara about
that person after they have been directly confronted and have refused to
hear our testimony and to repent, as outlined in Matthew 18:15-16.
Remember, the purpose and goal of speaking lashon hara must always be to
bring the sinner to repentance and a return to the ways of God. It must

never be for the purpose of embarrassment, or ridicule, or for 'getting back'

at someone.
When confronting a sinner, one must do so in a manner that is loving and
kind, and not with a condemning spirit. Condemnation must be reserved for
those situations where the sin is both flagrant and consistent, and has the
potential of bringing harm to other people.
* An Observant Believer Who Definitely Sins On Purpose *
If the sin you have observed has obviously been done on purpose, and you
are a witness to it, then it is once again your responsibility to go to that
person and confront them with their sin so that they can repent and be
forgiven. If they do not repent, you are permitted to speak lashon hara
about them, but only if doing so will bring further pressure on that person to
repent. (The guidelines of Matthew 18 should be followed.)
* A Tzadik *
The Tzadik (Tzah-deek = a righteous man) is a person who leads an
exemplary life and is always trying their best to follow the instructions of the
Torah and to help others through their good deeds. In other words, the
Tzadik tries very hard to lead the kind of life that his Saviour Yeshua would
lead if He were walking in his shoes.
If a Tzadik is observed committing a sin, even if it appears to be a deliberate
sin, their past performance should initially lead one to disbelieve what
seems to have been observed. According to Jewish teaching, one is required
to give such a person the benefit of the doubt and not report his actions to
others. Perhaps there was a good reason why the Tzadik did what they did,
or perhaps the observer did not understand correctly what they thought
they saw.
This is a far cry from the attitude so prevalent in modern society where
people often look extremely hard in order to find some sin in the life of a
person who seems to be making every effort to live righteously. Christians in
general are often exposed to this type of scrutiny by those who wish to find
fault with them in order to excuse their own sinful lifestyle.
If the sin is flagrant, then we should go to the Tzadik privately and, in love,
let them know what we have observed. If there was no sin, but merely a
misunderstood observation, much grief will be spared. If the Tzadik knows
that what they did appeared to be evil, even though it was not, they will
probably refrain from that kind of 'appearance' in the future, for they
already understand that we, as Believers, are called to:
"." (I Thess: 5:22)
However, if the Tzadik has actually sinned, this will probably be more than
enough for a complete repentant attitude to be forthcoming. If, by chance,

this is the beginning of a pattern, the Tzadik will soon be classified as 'An
Observant Believer Who Possibly Sins On Purpose,' or 'An Observant
Believer Who Definitely Sins On Purpose.' In that case, they are to be
treated as such. (The guidelines of Matthew 18 must be followed.)
* A Rasha *
The rasha (rah-shah) is one who deliberately and regularly violates the Word
of God, even though they know what the Scriptures teach. In such cases it is
not only permissible to speak lashon hara about them, it may actually be
required, so that others do not see their open rebellion and think that it is all
right to do the same simply because no one is speaking against their evil
actions. In such cases it would be a sin if we did not speak out against their
actions:
"." (Matt. 18:5-6)
"." (James 4:17)
However, once again it must be reiterated that before we go off halfcocked,
speaking lashon hara against a rasha, the guidelines set down in Matthew
18 must be followed. This always includes going directly to the person about
whom we plan to speak against, if it is at all possible.
* A Well-Known Rasha *
The well-known rasha is someone who knows the Torah instructions but
repeatedly sins intentionally.
Such a person must be sinning on a regular basis in order to retain this
offensive title. While it is considered permissible to speak lashon hara about
such a person, one must always be careful, for it is possible that even a
well-known rasha might have repented and begun to live a Torah centered
lifestyle. One would not want to be in the position of speaking evil about
someone that our heavenly Father has now forgiven. We must be absolutely
sure that the sins are current and active, and that repentance has not yet
taken place.
A principle to always remember when being tempted to speak lashon hara
is: will these words serve a useful purpose by helping the person to come to
repentance, or by warning unsuspecting Believers of the dangers of
associating with that person.
Too often, when people speak lashon hara, it is for the purpose of hurting
the other person. Again, the only two legitimate reasons for speaking lashon
hara are: to help a person repent, or to warn another individual about the
dangers the sinner may represent to them. For this reason Jewish teaching
requires that three guidelines be followed before speaking lashon hara
against a well-known rasha.
{ Your purpose must be constructive.

{ You must not exaggerate the sin.

{ You must speak openly and publicly.
* An Apikores *
Someone who does not believe in the existence of God, or who does not
accept the teachings of Scripture, is considered to be an apikores (ah-peekoh-rehs). It is considered permissible to speak against such a person if
doing so will produce a constructive result. For example, if children or new
Believers in your congregation are in danger of being led away from the
pure truth of the Scriptures or into immoral behavior by such a person, it is
your obligation to speak against that person. Not only must you speak
against them, you must do so forcefully, for they represent a clear and
present danger to the 'little ones.'
* Someone Who Refuses to Obey the Ruling of the Beit Din *
This category is quite interesting when viewed in light of Matthew 18:17. A
Beit Din (Bait Deen) is literally a "House of Judgment." In Yeshua's day the
Beit Din was a functioning entity in the synagogue. Not only did each
synagogue have its own Beit Din, composed of a minimum of three elders,
there would also be a larger Beit Din that would serve the city or the general
area. The Sanhedrin (Jewish Supreme Court) consisted of seventy members
and was the largest of the Beit Din. Regional courts of twenty-three
members were the next level down.
Thus the Beit Din of a congregation or synagogue was the lowest court in a
system that ultimately led to the Sanhedrin. The court systems found in the
United States and other democracies are often similar in structure. If one
does not agree with the ruling of the lower court, the case can be appealed
to a higher level court, finally ending in the Supreme Court. The same was
true in Jewish law. The Jerusalem Council of the early Church (mentioned in
Acts chapter 15) could well have been composed of twenty-three members,
serving as the ruling court for the entire Believing Community.
Several New Testament scriptures indicate that the early Church used this
very same court structure found in the Jewish Synagogues:
"." (Matt. 18:17)
In this case the 'telling it to the church' would be to bring the matter before
the Beit Din for a decision. Both parties were expected to abide by their
decision:
"." (Matt. 18:18)
The binding mentioned here refers specifically to the decisions rendered by
the Beit Din. It does not mean that the Believers could make new laws that
would be in disagreement with the law of God given in the Torah.

Rather, they were to make binding decisions based on the teachings of the
Torah.
According to Jewish teaching, a person who did not abide by the ruling of
the Beit Din, and could not offer a valid reason for disobeying their ruling,
was considered to have forgone his protection from lashon hara, and it was
permissible to publicize this fact. This does not mean it was permissible to
speak other, unrelated lashon hara about this person. Only the facts
pertinent to the case that came before the Beit Din were open for
discussion.
* Another Caution *
It is common among some Christian groups to disparage other professing
Believers (in Yeshua HaMashiach) who hold different interpretations on
certain doctrines or issues. It must be remembered that many people who
profess their belief that Jesus (Yeshua) is the promised Messiah, may have
never studied the Scriptures in an in-depth way. Much of what they believe
may come from the teachings of the Church in which they find themselves
(and into which they may well have been born), and not from the Scriptures
themselves.
In determining who in fact falls into the classification of a rasha, it is
important to remember that many people cannot be considered to be in
open rebellion against HaShem, because they are operating from a position
of ignorance. Rather than condemning these people, it would be far better if
we could bring ourselves into a position where we could teach them the
pure word of Scripture:
"." (Matt. 5:19)
~ Rechilus ~
Our discussion up to this point has been centered on lashon hara. Now we
need to address those situations where rechilus is permissible, or
mandatory, as well. Once again, let us define out terms. Rechilus refers to a
'talebearer.' It comes from the Hebrew word rochel (roh-chel) which means
'a traveling merchant.' In other words, one who spreads rechilus is a person
who goes about carrying tales. Usually it involves telling a person what
someone else has said about them. It is written:
"." (Lev. 19:16a)
"." (Prov. 6:16-19)
Often times rechilus is used to separate brethren from each other. Someone
makes a thoughtless remark (lashon hara) about another person to a friend.
The 'friend' then goes to the person about who the remark was made and
relates it to them. The person hearing the rechilus can be devastated, and
often a broken or severely maimed relationship is the result.

However, there are cases where it is permissible to speak rechilus. This

occurs when withholding such information could bring harm to the one who
needs to know about it. For example, if a person knows that someone is
going to form some type of a partnership (whether business, marriage, or
concerning church affairs), and they have information that leads them to
believe that one of the participants may be harmed in some way because of
this relationship, then they are obligated to bring that information to the
person, even though they have not been specifically asked for it. However,
once the partnership has been formally made, such information should not
be disclosed, for it is now too late.
An example would be if a man and woman are going to be married. Let us
say that a third person is aware that one of them is hiding something very
important from the other. In such a case it is that person's obligation to go
to the innocent party and relate what they know. At that point it is up to the
innocent party to decide if they want to go through with the marriage or call
it off. For the third party not to tell what they know is likened in Jewish
thought to the following prohibition found in the Torah:
"." (Lev. 19:14)
Someone who is not aware of certain facts is considered 'blind' to that
information.
However, if the third party related the story because they wanted to marry
one of the principals, it would be wrong for them to tell what they knew, for
now they have something to gain personally.
Sometimes it is necessary for a person who is going into a partnership to
actually seek out a third party and request information about their potential
partner. It does not matter whether that partnership is in the realm of a
future business partner, marriage partner, employer, employee, or in church
affairs, the principle is always the same.
One word of caution. When it becomes necessary to go to someone in order
to find out about the background of another person, one should always tell
them why this information is needed. If the reason does not hold sufficient
merit, the person being questioned is permitted to decline the request for
information.
Most Jewish teachings include a checklist of rules to help a person
determine when it is permissible to take action. Rechilus is no exception.
Listed below are six conditions that are recommended to be met before a
person reveals rechilus to another:
{ Be sure there is a real danger present. Do not let your imagination run
loose.
{ If there is an alternate method (other than rechilus) that might be used to
warn the person, try that first.

{ Never exaggerate. To make things seem worse than they really are is
wrong.
{ Make sure your motives are pure. If you have anything to gain from the
breakup of a proposed partnership,
you should not tell what you know.
{ Do everything in your power to insure that the results will be positive.
{ Do everything in your power to make sure no one is unduly harmed.
~ When You Absolutely Must Speak Lashon Hara or Rechilus ~
As we have seen, there are times when it is absolutely necessary to speak
lashon hara or rechilus.
However, these occasions are probably few in number. Therefore, it
behooves us to always review in our minds what things must have taken
place in order for us to take this drastic form of action.
Instead of asking; "When may I speak lashon hara or rechilus?" we should
be asking ourselves; "When must I speak lashon hara or rechilus?"
Hopefully, the guidelines given in this article will be of assistance in making
such a serious decision. They are restated here in slightly modified form. In
order to speak lashon hara or rechilus:
{ We must have seen the sin ourselves, or have other firsthand knowledge
of it.
{ We must be sure that what we saw is a sin. We must not jump to
conclusions, but must be absolutely positive that the person in question did
the dirty deed.
{ There must be absolutely no exaggeration.
{ We must speak to the sinner before spreading the story. If they do repent
and/or make restitution (whatever is required) we must not speak lashon
hara about them.
{ We must be willing to tell it to the person's face, even if unable to do so.
{ Our motivation for telling the story must be pure. (Ridicule, revenge or
personal gain are not pure motives.)
{ We must not cause the person to suffer in excess of what they actually
deserve.
{ Lashon hara must be stated publicly and not as a whisper campaign
behind the person's back.
{ Rechilus must only be related to the person who needs to know.

It is our recommendation that these principles be thoroughly discussed and

become understood by all who read them, for by having many members of
the Bride study and practice them, a great healing can begin to take place.
The result of this healing will be a more beautiful Bride.
"." (Rev. 19:8)
"." (Eph. 5:27)
May we all continue to grow in grace and knowledge, benefiting from what
we have learned.
Chapter Five
Scriptural Examples
Of Lashon Hara
There are a great many examples of lashon hara in the scriptures. The
following is a sampling, given to help you, the reader, to more fully
understand what constitutes lashon hara and some possible consequences
for speaking or accepting it.
The very first case of lashon hara is found recorded in the opening chapters
of Genesis, when the serpent confronted Eve in the Garden of Eden. In the
course of their conversation the serpent casually asked Eve:
"." (Gen. 3:1b)
This statement by itself does not necessarily constitute lashon hara, but
because of what the serpent is trying to accomplish, it probably does
already fall into that category. Perhaps it was accompanied by a sarcastic
tone of voice, or the all-knowing raising of the eyebrows. Intent is often a
key element when one is called upon to discern whether something that has
been spoken is actually lashon hara or not.
Eve answered the serpent innocently and truthfully:
"." (Gen. 3:2-3)
Some have thought that Eve was the one who embellished HaShems
original command, which did not include the part about not 'touching' the
fruit. However, Jewish tradition teaches that Adam was in fact the one who
added that part to the command. If so, it is the very first example of a 'fence
around the law.'
Now comes the first verifiable case of lashon hara. The serpent tells an
absolute lie about the Creator God, casting doubt in Eve's mind about His
veracity and causing her to have a lowered opinion of Him:
"." (Gen. 3:4-5)

The result of this first act of lashon hara was the entrance of death into the
world.
However, two more examples of lashon hara follow right on the heels of the
first. When Adam was confronted by God about eating the fruit, he did not
accept the blame (and shame) for doing it, but rather tried to place the
blame upon his wife, Eve by also speaking lashon hara:
"." (Gen. 3:12)
Even though this was a true statement, according to the principles of lashon
hara Adam should have accepted full responsibility and not blamed Eve for
his own personal sin.
Likewise, the woman, when questioned, spoke lashon hara by placing the
blame on the serpent:
".'" (Gen. 3:13)
The words of the serpent were the initiating cause for the action taken by
Eve, and subsequently by Adam, and that action led to the necessity for all
of us (their descendants) to die the first death. If it were not for the beautiful
plan of redemption, fulfilled for us by our Husband, Yeshua HaMashiach, we
would all come to death with absolutely no hope, and all because of lashon
hara, for without that first act, there would have been no temptation and
therefore no death.
For his act of lashon hara, the serpent is said to have incurred the
punishment of leprosy. The circles on the snakes body are, according to
Jewish thought, signs of the leprosy that he carries. According to tradition,
the serpent will never be healed of his leprosy, even during the Messianic
kingdom. Also, he is cut off from society and must live 'outside the camp' as
an unclean thing.
~ Even Great Men Sometimes Speak Lashon Hara ~
To emphasize the fact that it is extremely easy to let lashon hara pass
through one's lips, HaShem (YHVH) allowed some of the leading Biblical
figures to have their lashon hara recorded so that we might learn from their
errors.
"." (Gen. 37:2)
Joseph (Yoseif = Yoh-safe') is considered to have been guilty of speaking
lashon hara about four of his brothers. Even though it is quite probable they
were doing some things that they should not have been doing, unless their
acts were such that in some way would jeopardize other people or the
family as a whole, Yoseif should have kept quite about it. In other words, the
principles established to help us guard against speaking lashon hara forbid
our telling of stories about other people unless real injury might result if the
information is withheld.

As a result of his speaking lashon hara about his brothers, Yoseif was 'cut
off' from his people. Needless to say, the later act of his brothers in taking
him prisoner, and the plan of some of them to actually murder him, were not
acts of men who were operating in the realm of righteousness. However, it
is highly unlikely that it would have gone to this extreme if Yoseif had not
brought evil reports about them to their father.
Of course, we learn later that HaShem permitted all of this to happen so that
a way could be prepared for the children of Israel to be saved from the
future famine, and be given a comfortable place to live in Egypt while
Ya'acov (Yah-ah-cove = Jacob) and his twelve sons were still alive. Often
times HaShem uses mistakes in our lives to teach us valuable lessons.
While Yoseif was not stricken with leprosy for his lashon hara, he was given
the punishment of a leper. He was cut off from his family and had to live
outside the camp of Israel for many years (including prison time), before
finally being reunited with them.
Moshe (Moh-shay = Moses) too had a problem with lashon hara. It occurred
when he was confronted by HaShem (YHVH) at the 'burning bush:'
"." (Ex. 4:1)
This statement by Moshe is considered to be lashon hara against both
HaShem and the children Israel. It is lashon hara against HaShem because
Moshe is suggesting that He is unable to turn the hearts of the people so
that they will listen to Moshe. It is lashon hara against the children of Israel
because Moshe is implying that they will not listen to him, even though he is
being sent by HaShem.
The result of this encounter is that HaShem caused Moshe's hand to become
leprous. True it did not last, for when Moshe put his hand back inside of his
clothes and withdrew it again, the leprosy disappeared.
Nevertheless, the symbolism of leprosy was there, and it was directly
connected to the speaking of lashon hara.
Likewise, when any Israelite spoke lashon hara, by questioning Moshe's
divine commission, Moshe was to show them the leprous hand so they
would both hear and fear what HaShem was doing through him, and
understand that they needed to support Moshe lest they too should become
leprous.
Chapter Six
A Man After God's Own Heart
Of all the people mentioned in the Scriptures, King David (pronounced Dahveed' in Hebrew) seems to stand out as the man selected to give us both
very good and very bad examples. It should come as no surprise that David
also had at least one problem concerning lashon hara. On the other hand,

David also set us a good example when he refused to act against an

individual that was speaking lashon hara against him personally.
The first story revolves around the lame grandson of King Saul,
Mephibosheth, whom David had befriended after Saul and Jonathan
(Mephibosheth's father) had been slain and David had become King. David
restored all of King Saul's land and belongings to Mephibosheth and invited
him to dine at the King's table on a regular basis. Mephibosheth had a
servant named Ziba whom David appointed as overseer of all
Mephibosheth's belongings. However there was one problem, Ziba was
greedy and wanted the land and possessions for himself.
Ziba found his opportunity when King David was forced to flee Jerusalem
during the rebellion of his son Absalom. As David was making his escape he
ran into Ziba on the east side of the Mount of Olives:
"'"
(II Sam. 16:1-4)
Here David made the mistake of listening to and believing lashon hara. The
truth of the matter was that Mephibosheth had wanted to join David but had
stayed in Jerusalem because he was deceived by his 'trusted' servant Ziba.
But the story does not end here. After the rebellion was over and David
returned to Jerusalem,
Mephibosheth came out to meet him:
".'" (II Sam. 19:24-30)
One can feel the great disappointment in Mephibosheth's voice as he
realizes that King David had actually believed the evil report (lashon hara)
that Ziba had brought concerning him. According to Jewish tradition, it was
at this very point (when David divided Mephibosheth's possessions with
Ziba) that HaShem first decided to divide the kingdom of Israel. Volume III of
The Midrash Says, by Rabbi Moshe Weissman, states on page 154:
"When David pronounced the words 'You and Tziva (Ziba) shall divide the
estate,' a Heavenly Voice proclaimed, 'Your kingdom shall be divided...'"
~ David Refuses to Retaliate ~
In the second example concerning David and lashon hara we find David
being vilified by one of his subjects, and yet he refuses to allow a hand to be
raised against him. Interestingly enough, this event takes place on the very
same journey as the one just mentioned. David is fleeing Jerusalem because
of the rebellion of his son Absalom. In fact, it takes place immediately
following David's encounter with Ziba, when he first listened to the
lashon hara against Mephibosheth:

"."
(II Sam. 16:5-13)
Despite having just listened to and acted upon Ziba's lashon hara, David
now musters the strength of character which only comes through closeness
to HaShem (YHVH). It enabled him to resist the temptation to have
Shimei killed, even though David had every right to order it done.
As we all know, it is extremely difficult to resist lashing back at someone
who is speaking lashon hara against us personally. Usually we feel the need
to defend ourselves against such attacks. Yet all of us need to resist this
impulse. Yeshua also set this same example for us when He refused to
defend Himself before His accusers:
".'" Acts 8:32-33)
They accused Yeshua of blasphemy but He, knowing it was not true, did not
try to defend Himself and let the evil accusation stand. He did this so that
He might bring glory to His Father in heaven through His crucifixion and
resurrection, and the resultant forgiveness of sins.
The result of David's humility and self control is found in the book of Esther:
"." (Esther 2:5-7)
This particular Shimei apparently was a brother to King Saul, whom David
had replaced as king of Israel.
No wonder Shimei heaped such derogatory filth upon David's head. Yet by
letting Shimei go free, David allowed a genealogy to continue that led to the
birth of Mordecai who, along with his cousin Esther, are looked upon as
being saviors of the Jewish people, when they were dwelling under the rule
of the king of Persia, Ahasuerus. Scripture is silent, but it is quite possible
that Esther too is descended from Shimei.
Truly, the ways of HaShem are awesome. We cannot know, when we speak
lashon hara, the impact for evil that it might have on the spiritual well being
of another Believer. Our thoughtless words might be the proverbial straw
that broke the camel's back, and be the very thing that causes a member
of the Bride to tear themselves away from the Body. Likewise, our refusal to
accept or speak lashon hara may also be used by HaShem (YHVH) to
produce much good further down the line. If we stay close to HaShem and
are always desirous of doing His will, He will guide us into the proper
manner in which we should respond to others. By keeping ourselves in line
with HaShems ways we can allow ourselves to be used for wondrous things:
"." (Psalm 139:1-6)
Chapter Seven

Selected Scriptures
Relating to Lashon Hara and Rechilus
"." (Ex. 20:16)
This is the granddaddy of all the scriptures concerning lashon hara. All of the
following hang upon this great principle of not dealing falsely with your
neighbor.
"." (Psalm 101:5)
Few things are more evil than putting your brother to shame by speaking
evil of him. It is said that slander kills three: the person slandered, the
slanderer, and the person who passes on the slander.
." (Deut. 24:8)
The thing that the priests and Levites were commanded to teach the people
was to follow all the mitzvot of the Torah. If a person at that time followed
the mitzvot (commandments) of the priests, they would have avoided
leprosy altogether.
"." (Lev. 19:14)
It was considered putting a stumbling block before the blind to speak lashon
hara about a person. Because the person being spoken about would not
know they were being maligned, they are like a deaf or blind man to that
fact, since they neither see it nor hear it. Later on, when a person does hear
it from a talebearer, it could well become a stumbling block to their spiritual
development.
"." (Lev. 19:17)
If you truly have something to say to a person, or about a person, you
should say it directly to them in private. To do so is an act of love.
Conversely, to speak about the problem to someone else is an act of hatred,
for it may cause the hearer of your lashon hara to have a diminished opinion
of that person.
"." (Lev. 19:18)
If you recall that someone refused to grant you a favor, you are considered
to be bearing a grudge.
However, refusing to grant a favor in return is considered to be vengeance.
"." (Deut. 19:15)
If a person truly has committed a sin, then it must be personally known by
at least two or three people before any legal action can be taken, otherwise
the punishment must be left to God:

"." (Ex. 23:7a)

Most lashon hara has enough untruth or half-truths to be classified as a
'false matter,' therefore, it is best to stay far from it.
~ Blessings for Tongue Control ~
On the positive side, if one can learn the difficult task of controlling their
tongue, many blessings will come their way.
"." (Ex. 20:12)
It all begins right here. If you cannot honor your parents, you will be unable
to honor HaShem (YHVH) who is your primary parent. Also, if you cannot
honor both HaShem and your parents, you will be unable to honor your
friends and your neighbors, much less your enemies.
"." (Lev. 19:32)
Rather than ridiculing the old person, we are commanded to honor them.
"." (Deut. 10:19)
If you truly love someone, you will not speak lashon hara against them, or
rechilus to them. This includes people of different nationalities, races and
creeds as well.
"." (Lev. 25:35)
The principle here is to help this person, not talk about his problems.
"The LORD will establish you as a holy people to Himself, just as He
has sworn to you, if you keep the commandments (mitzvot or good
deeds) of the LORD your God and walk in His ways." (Deut. 28:9)
One of the major good deeds that all of us can begin doing immediately is to
stop speaking lashon hara or peddling rechilus. Once we have learned how
to avoid speaking lashon hara, there is one more thing that we must do:
"...teach them [the mitzvot] diligently to your children..." (Deut. 6:7)
Chapter Eight
Repentance
For Lashon Hara and Rechilus Like any other sin, that of lashon hara can
only be forgiven if the perpetrator is willing to come tocomplete repentance.
In Hebrew, the word that is often used for repentance is teshuvah (teh-shoevah'). It literally means 'to return.' When we fully repent, we return with all
of our heart and mind to our Creator God. The same is true when repenting
for having participated in lashon hara or rechilus.

Whenever a person participates in lashon hara or rechilus, the sin is against

both HaShem (YHVH) and against the person who was the object of the evil
talk. The participant sins against HaShem by breaking the various
commandments (mitzvot) that prohibit such behavior. The participant sins
against the individual, about whom the lashon hara was spoken, because
the speaker has caused their good name to be besmirched. Repentance
before HaShem includes the following steps:
{ Regret for having committed the sin.
{ Confession to HaShem that the sin has actually been committed.
{ Accepting HaShem's forgiveness through the blood of Yeshua HaMashiach.
{ Determination to live a righteous, holy life, as HaShem has called us to do.
"." (I John 1:9)
Repentance before the individual is more complicated. If you know the
person whom you spoke against is aware that you did so, you need to ask
them for forgiveness as well. However, they too have an obligation, for they,
having heard the lashon hara, need to confront it:
"'.'" (Matt. 18:15)
So there is an obligation on the part of both individuals. However, do not go
to your brother until you have spent much time in prayer, seeking wisdom:
"." (James 1:5)
~ The Purpose For Our Tongues ~
The tongue is a most powerful object. It can be used as a tool to do good, or
a weapon to do evil:
. (Prov. 18:21)
The tongue holds the power of life and death. In many cases, people have
actually died because of what others have said about them. That is why it is
so important to learn to control the tongue even in the smallest of matters.
If a person can control their tongue in every small thing that comes along, it
will be far easier to control during a major test.
If we have really come to love another person as ourself, we will not harm
that person verbally by spreading evil reports about them. Above all, we
must learn to never speak lashon hara about another member of the Bride.
When one member hurts we all hurt, and if we speak against the Bride, we
are in reality speaking against ourselves.

What then is the purpose of the tongue other than to provide the
communication necessary to function within our families and society? It truly
has a very great purpose, and that is to praise God:
"." (Heb. 13:15)
Whenever we get the urge to speak lashon hara about another person, or
when someone in our presence begins to speak lashon hara, we need to
refocus our thoughts on:
"." (Phil. 4:8)
The result of this practice will be that you will come to find favor with both
your Father in heaven and your brother on earth.
~ Summary ~
LASHON HARA IS ANY SPOKEN OR WRITTEN WORD, OR AN EXPRESSION OF
THE BODY, THAT CAUSES ANOTHER PERSON TO BE HURT IN ANY WAY.
The antidote for lashon hara is to keep our tongues, pens, and computers so
busy focusing on good things (with praise for HaShem and thanks for our
Husband and Saviour, Yeshua HaMashiach), that we do not have the time
and/or desire to hurt others.
It is a sad commentary on the state of the Bride of Messiah to realize that
much lashon hara is being spoken by people who claim to be Believers. All
of us have been guilty of this sin, and all of us need to repent for past
lashon hara. Equally important, is that each of us make a solid commitment
to refrain from speaking evil of others.
When that goal is reached we will indeed be blessed more abundantly, for it
is written:
"." (Prov. 21:21)
"." (I Cor. 5:7-8)
And may we all pray as did King David:
"." (Psalm 141:3)
"." (Psalm 19:15)
Shalom!