Chapter Previewהַקְדָּמָה
In this chapter, the Rambam guides us through the severe prohibitions of lashon horah (evil speech), rechilus (gossip), and the destructive traits of taking revenge and bearing a grudge. We learn how careful a Yid must be with his tongue, as Hashem detests these sins which can destroy lives and tear apart the fabric of our community.
The Rambam also defines the subtle offshoots of these sins, known as the "dust of lashon horah," showing us how even seemingly innocent talk, joking, or praising someone in front of their enemies can lead to terrible harm. We are taught the proper way to purify our hearts and speech to live in harmony with our fellow Jews.
All introductions, summaries, and contextual notes are the editor's commentary and are not part of the original text.אַלע הַקְדָּמוֹת, סִכּוּמִים, און הערות זענען דעם רעדאַקטאָר'ס באַמערקונגען און זענען נישט קיין טייל פונעם אָריגינעלן טעקסט.
הל׳ א
הָאִסּוּר לְסַפֵּר לָשׁוֹן הָרָע וּרְכִילוּתHalacha 1 · The Prohibition Against Gossiping and Talebearing
הַמְרַגֵּלOne who gossipsבַּחֲבֵרוֹagainst his fellowעוֹבֵרtransgressesבְּלֹאa negativeתַּעֲשֶׂהcommandmentשֶׁנֶּאֱמַרas it is saidויקראVayikraיט19טז16"לֹא"Do notתֵלֵךְgoרָכִילas a talebearerבְּעַמֶּיךָ".among your people"וְאַףand evenעַל·פִּיthoughשֶׁאֵיןthat we do notלוֹקִיןlashעַלforדָּבָרmatterזֶהthisעָוֹןa sinגָּדוֹלgreatהוּאit isוְגוֹרֵםand it causesלַהֲרֹגto killנְפָשׁוֹתsoulsרַבּוֹתmanyמִיִּשְׂרָאֵל.from Israelלְכָךְthereforeנִסְמָךְis juxtaposedלוֹto itויקראVayikraיט19טז16"וְלֹא"and do notתַעֲמֹדstandעַלbyדַּםthe blood ofרֵעֶךָ".your neighbor"צֵאgo outוּלְמַדand learnמָהwhatאֵרַעbefellלְדוֹאֵגDoegהָאֲדֹמִי:the Edomite
This halacha establishes the severe biblical prohibition of talebearing and its connection to endangering human lives.
הל׳ ב
הַהֶבְדֵּל בֵּין רְכִילוּת לְלָשׁוֹן הָרַע וּמוֹצִיא שֵׁם רַעHalacha 2 · The Distinction Between Gossip, Lashon Horah, and Defamation of Character
אֵיWhoזֶהוּisרָכִיל.a gossiperזֶהthisשֶׁטּוֹעֵןwho carriesדְּבָרִיםmattersוְהוֹלֵךְand goesמִזֶּהfrom this oneלָזֶהto this oneוְאוֹמֵרand saysכָּךְthusאָמַרsaidפְּלוֹנִיso and soכָּךְthusוְכָךְand soשָׁמַעְתִּיI heardעַלaboutפְּלוֹנִי.so and soאַףevenעַל·פִּיthoughשֶׁהוּאthat it isאֱמֶתtruthהֲרֵיbeholdזֶהthisמַחֲרִיבdestroysאֶת—הָעוֹלָם.the worldיֵשׁthere isעָוֹןa sinגָּדוֹלgreaterמִזֶּהthan thisעַדuntilמְאֹדvery muchוְהוּאand itבִּכְלַלis included inלָאוprohibitionזֶהthisוְהוּאand itלָשׁוֹןis lashonהָרַע.horahוְהוּאand itהַמְסַפֵּרis the one who relatesבִּגְנוּתthe disgrace ofחֲבֵרוֹhis fellowאַףevenעַל·פִּיthoughשֶׁאוֹמֵרthat he saysאֱמֶת.truthאֲבָלbutהָאוֹמֵרthe one who saysשֶׁקֶרfalsehoodנִקְרָאis calledמוֹצִיאone who spreadsשֵׁםa nameרַעbadעַלaboutחֲבֵרוֹ.his fellowאֲבָלbutבַּעַלa master ofלָשׁוֹןlashonהָרַעhorahזֶהthisשֶׁיּוֹשֵׁבis one who sitsוְאוֹמֵרand saysכָּךְthusוְכָךְand soעָשָׂהdidפְּלוֹנִיso and soוְכָךְand thusוְכָךְand soהָיוּwereאֲבוֹתָיוhis ancestorsוְכָךְand thusוְכָךְand soשָׁמַעְתִּיI heardעָלָיוabout himוְאָמַרand saysדְּבָרִיםmattersשֶׁלofגְּנַאי.disgraceעַלaboutזֶהthisאָמַרsaidהַכָּתוּבthe verseתהיליםTehillimיב12ד4"יַכְרֵתMay cut offה'Hashemכָּלallשִׂפְתֵיlips ofחֲלָקוֹתflatteryלָשׁוֹןa tongueמְדַבֶּרֶתthat speaksגְּדֹלוֹת":proud things
This halacha defines and distinguishes between a gossiper, one who speaks lashon horah, and one who spreads a bad name.
הל׳ ג
חֹמֶר עֲוֹן לָשׁוֹן הָרַע וְעָנְשׁוֹHalacha 3 · The Extreme Severity and Punishment of Speaking Lashon Hara
אָמְרוּsaidחֲכָמִיםthe Sagesשָׁלֹשׁthreeעֲבֵרוֹתtransgressionsנִפְרָעִיןretribution is exactedמִןfromהָאָדָםthe personבָּעוֹלָםin the worldהַזֶּהthisוְאֵיןand there is notלוֹto himחֵלֶקa portionלָעוֹלָםin the worldהַבָּא.the comingעֲבוֹדַתworship ofכּוֹכָבִיםstarsוְגִלּוּיand uncovering ofעֲרָיוֹתnakednessוּשְׁפִיכוּתand spilling ofדָּמִים.bloodוְלָשׁוֹןand lashonהָרַעharaכְּנֶגֶדis againstכֻּלָּם.all of themוְעוֹדand furtherאָמְרוּsaidחֲכָמִיםthe Sagesכָּלanyoneהַמְסַפֵּרwho speaksבְּלָשׁוֹןwith lashonהָרַעharaכְּאִלּוּis as ifכּוֹפֵרhe deniesבָּעִקָּר.the Essenceשֶׁנֶּאֱמַרas it is saidתהיליםTehillimיב12ה5"אֲשֶׁרwhoאָמְרוּsaidלִלְשֹׁנֵנוּwith our tongueנַגְבִּירwe will prevailשְׂפָתֵינוּour lipsאִתָּנוּare with usמִיwhoאָדוֹןis masterלָנוּ".over usוְעוֹדand furtherאָמְרוּsaidחֲכָמִיםthe Sagesשְׁלֹשָׁהthreeלָשׁוֹןlashonהָרַעharaהוֹרֶגֶת.killsהָאוֹמְרוֹ.the one who speaks itוְהַמְקַבְּלוֹ.and the one who accepts itוְזֶהand this oneשֶׁאוֹמֵרwhom he speaksעָלָיו.about himוְהַמְקַבְּלוֹand the one who accepts itיוֹתֵרmoreמִןthanהָאוֹמְרוֹ:the one who speaks it
This halacha details the severe spiritual consequences of lashon hara, comparing it to the three cardinal sins and explaining its destructive impact on all involved.
הל׳ ד
אֲבַק לָשׁוֹן הָרַע וְדִבּוּר בְּעָרְמָה וּבִשְׂחוֹקHalacha 4 · The Dust of Lashon Horah and Speaking Through Deceit or Jest
וְיֵשׁAnd there areדְּבָרִיםmattersשֶׁהֵןthat they areאֲבַקthe dust ofלָשׁוֹןlashonהָרַע.horahכֵּיצַד.How soמִיWhoיֹאמַרwill sayלִפְלוֹנִיto so and soשֶׁיִּהְיֶהthat he should beכְּמוֹתlikeשֶׁהוּאthat he isעַתָּה.nowאוֹorשֶׁיֹּאמַרthat he saysשִׁתְקוּbe silentמִפְּלוֹנִיfrom so and soאֵינִיI do notרוֹצֶהwantלְהוֹדִיעַto make knownמָהwhatאֵרַעhappenedוּמֶהand whatהָיָה.wasוְכַיּוֹצֵאand likeבַּדְּבָרִיםthe mattersהָאֵלּוּ.theseוְכָלAnd anyoneהַמְסַפֵּרwho speaksבְּטוֹבַתof the goodness ofחֲבֵרוֹhis fellowבִּפְנֵיin the presence ofשׂוֹנְאָיוhis enemiesהֲרֵיbeholdזֶהthisאֲבַקis the dust ofלָשׁוֹןlashonהָרַעhorahשֶׁזֶּהfor thisגּוֹרֵםcausesלָהֶםthemשֶׁיְּסַפְּרוּthat they will speakבִּגְנוּתוֹ.of his disparagementוְעַלAnd onזֶהthisהָעִנְיָןmatterאָמַרsaidשְׁלֹמֹהShlomoמשליMishleiכז27יד14"מְבָרֵךְOne who blessesרֵעֵהוּhis fellowבְּקוֹלwith a voiceגָּדוֹלloudבַּבֹּקֶרin the morningהַשְׁכֵּיםrising earlyקְלָלָהa curseתֵּחָשֶׁבit will be consideredלוֹ".for himשֶׁמִּתּוֹךְfor fromטוֹבָתוֹhis goodnessבָּאit comesלִידֵיtoרָעָתוֹ.his harmוְכֵןAnd so tooהַמְסַפֵּרone who speaksבְּלָשׁוֹןwith lashonהָרַעhorahדֶּרֶךְby way ofשְׂחוֹקjestוְדֶרֶךְand by way ofקַלּוּתlevityרֹאשׁ·כְּלוֹמַרmeaningשֶׁאֵינוֹthat he does notמְדַבֵּרspeakבְּשִׂנְאָה.with hatredהוּאheשֶׁשְּׁלֹמֹהis whom Shlomoאָמַרsaidבְּחָכְמָתוֹin his wisdomמשליMishleiכו26יח18"כְּמִתְלַהְלֵהַּAs a madmanהַיֹּרֶהwho shootsזִקִּיםfirebrandsחִצִּיםarrowsוָמָוֶת"and deathמשליMishleiכו26יט19"וְאָמַרand saysהֲלֹאAm I notמְשַׂחֵקjokingאָנִי".IוְכֵןAnd so tooהַמְסַפֵּרone who speaksלָשׁוֹןlashonהָרַעhorahדֶּרֶךְby way ofרַמָּאוּתdeceitוְהוּאand heשֶׁיְּסַפֵּרis one who speaksלְתֻמּוֹin his innocenceכְּאִלּוּas ifאֵינוֹhe does notיוֹדֵעַknowשֶׁדָּבָרthat matterזֶהthisשֶׁדִּבֵּרthat he spokeלָשׁוֹןlashonהָרַעhorahהוּאit isאֶלָּאratherכְּשֶׁמְּמַחִיןwhen they protestבּוֹagainst himאוֹמֵרhe saysאֵינִיI do notיוֹדֵעַknowשֶׁדָּבָרthat matterזֶהthisלָשׁוֹןis lashonהָרַעhorahאוֹorשֶׁאֵלּוּthat theseמַעֲשָׂיוare the deedsשֶׁלofפְּלוֹנִי:so and so
This halacha defines the subtle categories of speech known as the dust of lashon horah, including praising someone to their enemies or speaking in jest.
הל׳ ה
הַגְדָּרַת לָשׁוֹן הָרַע וְדִין גִּלּוּי בִּפְנֵי שְׁלֹשָׁהHalacha 5 · The Definition of Lashon Horah and the Rule of Disclosure Before Three People
אֶחָדOneהַמְסַפֵּרwho speaksבְּלָשׁוֹןwith tongueהָרַעthe evilבִּפְנֵיin the presence ofחֲבֵרוֹhis fellowאוֹorשֶׁלֹּאnotבְּפָנָיו,in his presenceוְהַמְסַפֵּרand one who tellsדְּבָרִיםmattersשֶׁגּוֹרְמִיםthat causeאִםifנִשְׁמְעוּthey are heardאִישׁmanמִפִּיfrom mouth ofאִישׁmanלְהַזִּיקto harmחֲבֵרוֹhis fellowבְּגוּפוֹin his bodyאוֹorבְּמָמוֹנוֹ,in his moneyוַאֲפִלּוּand evenלְהָצֵרto distressלוֹhimאוֹorלְהַפְחִידוֹ,to frighten himהֲרֵיbeholdזֶהthisלָשׁוֹןtongueהָרַע.the evilוְאִםand ifנֶאֶמְרוּwere saidדְּבָרִיםmattersאֵלּוּtheseבִּפְנֵיin the presence ofשְׁלֹשָׁהthreeכְּבָרalreadyנִשְׁמַעis heardהַדָּבָרthe matterוְנוֹדַע.and knownוְאִםand ifסִפֵּרtoldהַדָּבָרthe matterאֶחָדoneמִןofהַשְּׁלֹשָׁהthe threeפַּעַםtimeאַחֶרֶתanotherאֵיןthere is notבּוֹin itמִשּׁוּםbecause ofלָשׁוֹןtongueהָרַע.the evilוְהוּאand that isשֶׁלֹּאthat notיִתְכַּוֵּןhe intendsלְהַעֲבִירto spreadהַקּוֹלthe rumorוּלְגַלּוֹתוֹand to reveal itיוֹתֵר:more
This halacha defines lashon horah as any harmful or distressing speech, whether spoken in the person's presence or absence, and explains the leniency of a matter already made public before three people.
הל׳ ו
הַרְחָקָה מִבַּעֲלֵי לָשׁוֹן הָרָע וְעֹנֶשׁ הַמִּדְבָּרHalacha 6 · Distancing Oneself from Speakers of Lashon Horah and the Desert Decree
כָּלAllאֵלּוּtheseהֵםareבַּעֲלֵיmasters ofלָשׁוֹןlashonהָרַעhorahשֶׁאָסוּרthat it is forbiddenלָדוּרto dwellבִּשְׁכוּנָתָםin their neighborhoodוְכָלand allשֶׁכֵּןthe more soלֵישֵׁבto sitעִמָּהֶםwith themוְלִשְׁמֹעַand to hearדִּבְרֵיהֶם.their wordsוְלֹאand notנֶחְתַּםwas sealedגְּזַרthe decree ofדִּיןjudgmentעַלagainstאֲבוֹתֵינוּour ancestorsבַּמִּדְבָּרin the desertאֶלָּאexceptעַלforלָשׁוֹןlashonהָרַעhorahלְבַד:alone
The Rambam warns against living near or socializing with habitual speakers of lashon horah, noting that this sin was the primary cause for the decree against the generation of the desert.
הל׳ ז
אִסּוּר נְקִימָה וְהַנְהָגַת הַמַּעֲבִיר עַל מִדּוֹתָיוHalacha 7 · The Prohibition of Taking Revenge and the Virtue of Rising Above One's Feelings
הַנּוֹקֵםOne who takes revengeמֵחֲבֵרוֹfrom his colleagueעוֹבֵרtransgressesבְּלֹאa negativeתַּעֲשֶׂהcommandmentשֶׁנֶּאֱמַרas it is saidלֹאDo notתִקֹּם.take revengeוְאַףand evenעַל·פִּיthoughשֶׁאֵינוֹthat he is notלוֹקֶהlashedעָלָיוfor itדֵּעָהa traitרָעָהbadהִיאitעַדuntilמְאֹד.veryאֶלָּאratherרָאוּיit is properלוֹfor himלָאָדָםfor a personלִהְיוֹתto beמַעֲבִירone who passesעַלoverמִדּוֹתָיוhis feelingsעַלoverכָּלallדִּבְרֵיmatters ofהָעוֹלָםthe worldשֶׁהַכּלfor everythingאֵצֶלaccording toהַמְּבִינִיםthose of understandingדִּבְרֵיare matters ofהֶבֶלvanityוַהֲבַאיand emptinessוְאֵינָןand they are notכְּדַאיworthלִנְקֹםtaking revengeעֲלֵיהֶם.for themכֵּיצַדHowהִיאisהַנְּקִימָה.the taking of revengeאָמַרsaidלוֹto himחֲבֵרוֹhis colleagueהַשְׁאִילֵנִיLend meקַרְדֻּמְךָ,your hatchetאָמַרhe saidלוֹto himאֵינִיI will notמַשְׁאִילְךָ.lend youלְמָחָרOn the morrowצָרִיךְhe needsלִשְׁאֹלto borrowמִמֶּנּוּ,from himאָמַרhe saidלוֹto himחֲבֵרוֹhis colleagueהַשְׁאִילֵנִיLend meקַרְדֻּמְךָ,your hatchetאָמַרhe saidלוֹto himאֵינִיI will notמַשְׁאִילְךָlend youכְּדֶרֶךְjust asשֶׁלֹּאthat notהִשְׁאַלְתַּנִיyou lent meכְּשֶׁשָּׁאַלְתִּיwhen I askedמִמְּךָ,from youהֲרֵיbeholdזֶהthisנוֹקֵם.is taking revengeאֶלָּאratherכְּשֶׁיָּבוֹאwhen he comesלוֹto himלִשְׁאֹלto borrowיִתֵּןhe should giveבְּלֵבwith a heartשָׁלֵםwholeוְלֹאand notיִגְמלrepayלוֹhimכַּאֲשֶׁרjust asגְּמָלוֹ.he repaid himוְכֵןand soכָּלallכַּיּוֹצֵאsimilarבָּאֵלּוּ.to theseוְכֵןand soאָמַרsaidדָּוִדDovidבְּדֵעוֹתָיוregarding his traitsהַטּוֹבוֹתthe goodתהיליםTehillimז7ה5"אִםIfגָּמַלְתִּיI have repaidשׁוֹלְמִיmy allyרָעevilוָאֲחַלְּצָה"and I rescuedוְגוֹ':etc
This halacha defines the Torah prohibition of taking revenge, illustrating it with the classic example of refusing to lend a tool because of a prior refusal, and extols the virtue of overlooking personal grievances.
הל׳ ח
אִסּוּר נְטִירַת אֵיבָה בַּלֵּב וְהַנְהָגָה הָרְאוּיָהHalacha 8 · The Prohibition Against Bearing a Grudge and the Proper Character Trait
וְכֵןAnd soכָּלanyoneהַנּוֹטֵרwho bears a grudgeלְאֶחָדagainst oneמִיִּשְׂרָאֵלof Israelעוֹבֵרtransgressesבְּלֹאa negativeתַּעֲשֶׂהcommandmentשֶׁנֶּאֱמַרas it is saidויקראVayikraיט19יח18"וְלֹא"and you shall notתִטֹּרbear a grudgeאֶת—בְּנֵיagainst the children ofעַמֶּךָ".your people"כֵּיצַדHowהִיאisהַנְּטִירָה.the bearing of a grudgeרְאוּבֵןReuvenשֶׁאָמַרwho saidלְשִׁמְעוֹןto ShimonהַשְׂכֵּרRentלִיto meבַּיִתhouseזֶהthisאוֹorהַשְׁאִילֵנִיlend meשׁוֹרoxזֶהthisוְלֹאand notרָצָהdid wantשִׁמְעוֹן.ShimonלְיָמִיםAfter daysבָּאcameשִׁמְעוֹןShimonלִרְאוּבֵןto Reuvenלִשְׁאֹלto borrowמִמֶּנּוּfrom himאוֹorלִשְׂכֹּרto rentמִמֶּנּוּfrom himוְאָמַרand saidלוֹto himרְאוּבֵןReuvenהֵאHereלְךָis for youהֲרֵינִיbehold I amמַשְׁאִילְךָlending to youוְאֵינִיand I am notכְּמוֹתְךָlike youלֹאnotאֲשַׁלֵּםwill I repayלְךָto youכְּמַעֲשֶׂיךָ.like your deedsהָעוֹשֶׂהThe one who doesכָּזֶהlike thisעוֹבֵרtransgressesבְּלֹאthe negative commandment ofתִטֹּר.you shall not bear a grudgeאֶלָּאratherיִמְחֶהhe must wipeהַדָּבָרthe matterמִלִּבּוֹfrom his heartוְלֹאand notיִטְּרֶנּוּ.bear a grudge about itשֶׁכָּלfor allזְמַןtimeשֶׁהוּאthat heנוֹטֵרbears a grudge regardingאֶת—הַדָּבָרthe matterוְזוֹכְרוֹand remembers itשֶׁמָּאperhapsיָבוֹאhe will comeלִנְקֹם.to take revengeלְפִיכָךְthereforeהִקְפִּידָהwas strictתּוֹרָהthe Torahעַלaboutהַנְּטִירָהthe bearing of a grudgeעַדuntilשֶׁיִּמְחֶהthat he wipesהֶעָוֹןthe offenseמִלִּבּוֹfrom his heartוְלֹאand notיִזְכְּרֶנּוּremember itכְּלָל.at allוְזוֹand thisהִיאisהַדֵּעָהthe character traitהַנְּכוֹנָהthe correct oneשֶׁאֶפְשָׁרthat it is possibleשֶׁיִּתְקַיֵּםthat will be sustainedבָּהּthrough itיִשּׁוּבthe settlement ofהָאָרֶץthe landוּמַשָּׂאָםand their businessוּמַתָּנָםdealingsשֶׁלofבְּנֵיsons ofאָדָםmanזֶהthis oneעִםwithזֶה:this one
This halacha defines the Torah prohibition of bearing a grudge (netirah) and explains how it differs from revenge, emphasizing the need to completely erase resentment from one's heart.
Chapter Summaryסִכּוּם
The Rambam begins by defining rechilus and lashon horah, explaining that even speaking the truth about a colleague in a disparaging way is a severe sin equivalent to the three cardinal sins. He warns us against the "dust of lashon horah"—which includes sly remarks, insincere jokes, or praising someone in front of those who dislike him—and forbids us from living near or sitting with those who speak evil. Finally, the Rambam details the prohibitions of taking revenge and bearing a grudge, explaining that a person must rise above worldly matters, wipe any resentment from his heart, and help his fellow Jew with a full heart even if he was previously mistreated.
לְמַעֲשֶׂהWhat To Take Home
My dear talmid, when you look closely at this sugya, you see that the Torah is not just warning us against telling lies or causing physical harm. The Chazal tell us that lashon hara is equivalent to the three worst sins, and that the decree on our ancestors in the desert was sealed only because of it. Why is this? Because the way we speak and the way we react to others is the very foundation of our emunah. When a person speaks lashon hara, or when he holds a grudge and says, 'I won't lend to you because you didn't lend to me,' he is acting as if he is the master of his own world, forgetting that Hashem is in charge of everything.
The Rambam teaches us that a person of understanding looks at all these petty worldly matters, who lent what, who said what, who insulted whom, as utter vanity. When someone refuses to help you, or when you feel the urge to share a juicy piece of gossip, the yetzer hara wants you to believe that this moment is the most important thing in the world. But the true avodah of a Yid is to rise above these small feelings, to wipe the slate clean, and to realize that keeping peace and protecting another Yid's dignity is what truly matters to Hashem.
Today, when someone asks you for a favor, or when you are tempted to remind someone of how they let you down in the past, do not take revenge and do not bear a grudge. Give with a whole heart, erase the memory of their slight from your mind entirely, and speak only words that build up your fellow Jew.