They can build bridges, offer comfort, and inspire hope. But they can also tear down, inflict pain, and sow seeds of discord. Today, let’s delve into a particularly destructive use of speech: lashon hara.
Lashon hara, literally "evil tongue," refers to negative, often gossipy, and harmful speech about others. It's more than just idle chatter; it's a deeply serious issue in Jewish tradition. So serious, in fact, that Rabbi Yonatan, in the name of Bar Kappara, says in Midrash Tehillim that lashon hara is as severe as idol worship, sexual immorality, and even murder!
Now, that’s a pretty strong statement, isn’t it? How can mere words be compared to such grave sins? Well, the Midrash doesn't shy away from drawing parallels. Idol worship is called a "great sin" in Exodus 32:31. Sexual immorality is deemed a "great wickedness" in Genesis 39:9. And murder carries "great guilt," as we see in 2 Samuel 4:13. And lashon hara? It's referred to as "great speaking" in Proverbs 18:21. And as Psalm 12:5 tells us, those who engage in it say, "We will increase our tongue." It's a deliberate act of amplifying negativity.
Rabbi Yosei bar Hanina goes even further. He teaches that someone who speaks lashon hara is essentially denying God! How so? By acting as if they are not accountable to a higher power, as if the ethical constraints of the Torah don’t apply to them. It's like echoing Pharaoh’s defiant question in Exodus 5:2: "Who is the Lord, that we should obey him?"
The Psalmist cries out against those who spread lashon hara. In Psalm 94:16, we hear the plea: "Who will rise up for me against the wicked?" It's a call for justice, a yearning for someone to stand against the tide of negativity.
And what awaits those who indulge in lashon hara? The Midrash paints a stark picture: even hell itself recoils from their presence! God responds, as Psalm 50:4 says, "I am above and you are below," suggesting the punishment for lashon hara is even worse than death by sword or arrow. After all, a sword requires close proximity, but an arrow – like words – can strike from afar. Jeremiah 9:7 and Psalm 120:4 echo this sentiment, highlighting the far-reaching and insidious nature of harmful speech.
Rabbi Shimon ben Yochai teaches that lashon hara kills three people: the speaker, the listener, and the one being spoken about. It's a chain reaction of destruction. Job 6:30 equates "turning your tongue against your fellow" to shedding blood. It’s that serious!
The Talmud (Yoma 22b) tells us that Saul, despite killing only four people in his lifetime, received a severe punishment because he didn't protest when others engaged in lashon hara. The High Priestly city of Nov was even destroyed because of this sin (Sanhedrin 104b).
We even see this principle at play in a correspondence between Rabbi Zera and Rabbi Simon. Rabbi Zera questioned Rabbi Simon for not protesting when he heard lashon hara. Rabbi Simon replied he was among those who sighed and groaned. Rabbi Zera pushed further, asking what would become of those who sighed and groaned. Even they, Rabbi Simon admitted, would be punished (Ketubot 5b). This emphasizes that even passive complicity can have consequences.
So, what can we take away from all this? The message is clear: words have power. They can build or destroy, heal or wound. We have a responsibility to choose our words carefully, to refrain from lashon hara, and to stand up against it when we hear it. It's not always easy, but it's essential for creating a more compassionate and just world. Perhaps the next time you find yourself about to share a juicy piece of gossip, pause and ask yourself: is this truly necessary? Is it kind? Is it helpful? Choosing silence, or choosing words of kindness, might just be the most powerful thing you can do.