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:

"‘Has God indeed said, "You shall not eat of every tree of the garden?"’" (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:

"And the woman said to the serpent, ‘We may eat of the fruit of the trees of the garden; but of the fruit of the tree which is in the midst of the garden, God has said, "You shall not eat it, nor touch it, least you die."’" (Gen. 3:2-3)

Some have thought that Eve was the one who embellished HaShem’s 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. 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:

"And the serpent said to the woman, ‘You shall not surely die. For God knows that in the day you eat of it your eyes will be opened and you will be like God, knowing good and evil.’" (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 is confronted by God about his eating of the fruit he does not accept the blame (and shame) for doing it, but rather tries to place the blame upon his wife, Eve by also speaking lashon hara.

"Then the man said, ‘The woman whom You gave to be with me, she gave me of the tree, and I ate." (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.

"And the LORD God said to the woman, ‘What is this you have done?’ And the woman said, ‘The serpent deceived me, and I ate.’" (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.

"This is the genealogy of Jacob. Joseph, being seventeen years old, was feeding the flock with his brothers. And the lad was with the sons of Bilhah and the sons of Zilpah, his father’s wives; and Joseph brought a bad report of them to his father." (Gen. 37:2)

Joseph (Yosef = Yoh-sehf') 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, Yosef should have kept quiet about it. In other words, lashon hara forbids being a tattletale.

As a result of his speaking lashon hara about his brothers, Yosef 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 Yosef 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 Yacov (Yah-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.’

"Then Moses answered and said, ‘But suppose they will not believe me or listen to my voice; suppose they say, "The LORD has not appeared to you."’" (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 as soon as Moshe put his hand back inside of his clothes 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.

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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