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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 mitzvoth = 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,
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.
"Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come, and His wife has made herself ready. And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints."
(Rev. 19:7-8)
It is said that merely by guarding our speech one can perform up to thirty-one different mitzvot (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:
"But this I confess to you, that according to the Way which they call a sect, so I worship the God of my fathers, believing all things which are written in the Law and in the Prophets."
(Acts 24:14)
An important question with which every modern Believer must deal is this: How did the halacha or ‘Way’ taught be Shaul differ from the halacha or ‘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 the interpretation of the oral traditions. But let us give Shaul the privilege of answering this question himself:
"And it came to pass after three days that Paul called the leaders of the Jews together. So when they had come together, he said to them: ‘Men and brethren, though I have done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans, who, when they had examined me, wanted to let me go, because there was no cause for putting me to death.” (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...” Was Paul a liar? I think not.
Although there are rare exceptions when it is actually required that we speak lashon hara, for the most part it is a greivous sin. While today we, as Believers, are definitely 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.
The two major examples of lashon hara which need to be avoided are:
Some important points to know about lashon hara are:
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.
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:
In other words, it is a mitzvah to allow people to think poorly of you, rather than for you 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:
"A friend loves at all times,
So, if we are a mature brother/sister in Messiah, we will even suffer shame in another’s place. It 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 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.
With the exception of rare occasions which will be addressed later, it is not only wrong to speak lashon hara, it is also a sin to listen to it. In fact, if the speaker had no audience for his hurtful words they would 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, you are not to listen to it because it may cause you to lower your 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 you find yourself. In such a case you may reject what you are hearing as untrue on the basis of a number of points:
In circumstances where you are unable to refrain from hearing Lashon hara, it is best to give the object of the story the benefit of the doubt.
"You shall do no injustice in judgment. ... But in righteousness you shall judge your neighbor."
(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.
"Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the same measure you use, it will be measured back to you."
(Matt. 7:1-2)
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This page created August 6th, 2003
the Ten Commandments (davar = words)."
(Ex. 34:28)
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. 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. ~ WILLING TO BE SHAMED ~
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.
And a brother is born for adversity.”
(Prov. 17:17)
~ LISTENING TO LASHON HARA ~
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.
This article has been used with permission from Dean and Susan Wheelock. This study is also available in pamphlet form. The Wheelocks have an excellent, in-depth newsletter that I encourage you to subscribe to as well. While they do offer their materials for free, they are so meaty I would encourage you to send in a donation to help them in their ministry work.
Hebrew Roots
P.O. Box 400
Lakewood, WI 54138
1-715-757-2775
E-mail: HebrewRoots@czo.net
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