HIDE/SHOW IMAGE
14a
{digression to Erechin 14b}
slander.
From where?
From the spies {sent to spy out the land of Israel}.
Just as the spies, who said an evil report bad words about trees and rocks {and were punished}, all the more so one who says an evil report regarding his friend.
{Erechin 15a}
Rabbi Yochanan cited Rabbi Yossi ben Zimra: What is meant by what is written (Tehillim 120:3):
| ג מַה-יִּתֵּן לְךָ, וּמַה-יֹּסִיף לָךְ-- לָשׁוֹן רְמִיָּה. | 3 What shall be given unto thee, and what shall be done more unto thee, thou deceitful tongue? |
Hashem said to the tongue: What shall I do to you? All the limbs of a man are vertical, and you lie horizontal. All of a man's limbs are external, and you are internal. And not only that, but I surrounded you with two walls, one of bone and the other of flesh. "What shall be given unto thee, and what shall be done more unto thee, thou deceitful tongue?"
And Rabbi Yochanan cited Rabbi Yossi ben Zimra: Anyone who tells over lashon hara is as if he denied Hashem, for it is said (Tehillim 12:5):
| ה אֲשֶׁר אָמְרוּ, לִלְשֹׁנֵנוּ נַגְבִּיר--שְׂפָתֵינוּ אִתָּנוּ: מִי אָדוֹן לָנוּ. | 5 Who have said: 'Our tongue will we make mighty; our lips are with us: who is lord over us?' |
And Rabbi Yochanan cited Rabbi Yossi ben Zimra: Anyone who tells over lashon hara, skin afflictions come upon him, as is stated (Tehillim 101:5):
| גְּבַהּ-עֵינַיִם, וּרְחַב לֵבָב-- אֹתוֹ, לֹא אוּכָל. | 5 Whoso slandereth his neighbour in secret, him will I destroy; {N} whoso is haughty of eye and proud of heart, him will I not suffer. |
lechalutin {=perpetuity}, and we learn {in a Mishna}: There is not between a leper in seclusion and a definite {muchlat} leper except for letting the hair grow wild and tearing the garments. {Thus, we see that muchlat, or chalutin can refer to leprosy, and from there we know that atzmit in the first pasuk cited can mean "I will strike with leprosy" rather than "I will destroy."}
And this is what Rabbi Shimon ben Lakish said: What is meant by what is written (Vayikra 14:2):
| ב זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע, בְּיוֹם טָהֳרָתוֹ: וְהוּבָא, אֶל-הַכֹּהֵן. | 2 This shall be the law of the leper in the day of his cleansing: he shall be brought unto the priest. |
Evil speech {lishna bisha = loshon hara}, how so?
One may say: there is fire in this person's house. {This was Rava's version. Abaye however said:}
And if he says it as an evil speech, he says: where is fire to be found except in this person's house, for they are always cooking.
{Erechin 16a}
Rava said: Anything that one would say before he who is being spoken about, it does not have the status of loshon hara.
Abaye said to him: All the more so! He has chutzpa and is saying loshon hara!
He {Rava} said to him: I hold like Rabbi Yossi, for Rabbi Yossi said: In all my days, I have never said something and looked over my shoulder.
Rabba bar Rav Huna said: Any matter which is said before three, there is not to it the status of loshon hara.
What is the reason?
Your friend has a friend, and your friend's friend has a friend {and so the matter will surely come to be known}.
When Rav Dimi came, he said: What is meant by what is written (Mishlei 27:14):
| יד מְבָרֵךְ רֵעֵהוּ, בְּקוֹל גָּדוֹל--בַּבֹּקֶר הַשְׁכֵּים: קְלָלָה, תֵּחָשֶׁב לוֹ. | 14 He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him. |
Yes.
Such as one who visits his host, who expends much effort upon him, The next day, he {the guest} goes out to the market and says "The All Merciful One should bless So-and-so, who expended all this effort for me," and others hear and go to him as well. {thus, he causes damage}
Rav Dimi learnt {tnei} before Rav Safra: One should never relate his fellow's praises excessively, for from relating his positives, he will come to his negatives.
Rav Shmuel bar Nachmani said: Upon seven main sins, {skin} afflictions come. Upon lashon hara, upon bloodshed, upon vain {shav} oaths, upon illicit sexual relations, upon haughtiness, upon theft, and upon stinginess.
Upon lashon hara - for it is written (Tehillim 101:5):
| גְּבַהּ-עֵינַיִם, וּרְחַב לֵבָב-- אֹתוֹ, לֹא אוּכָל. | 5 Whoso slandereth his neighbour in secret, him will I destroy; {N} whoso is haughty of eye and proud of heart, him will I not suffer. |
Upon bloodshed - for it is written (Shmuel Bet 3:29)
Upon vain {shav = false} oaths - for it is written (Melachim Bet 5:23)
and it is written (Melachim Bet 5:27):
Bereishit 12:17):
| יז וַיְנַגַּע יְהוָה אֶת-פַּרְעֹה נְגָעִים גְּדֹלִים, וְאֶת-בֵּיתוֹ, עַל-דְּבַר שָׂרַי, אֵשֶׁת אַבְרָם. | 17 And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram's wife. |
Vayikra 14:36):
tna}: he brought in money that was not his - the Kohen shall come and scatter his money.
And stinginess - for it is written {ibid}:
Is this indeed so?
But Rav Anani bar Sasson said: why was the section regarding priestly garments juxtaposed with the section about sacrifices?
To teach you that just as sacrifices atone, so do the priestly garments atone.
The ketonet {tunic} atoned for bloodshed, as is written (Bereishit 37:31):
| לא וַיִּקְחוּ, אֶת-כְּתֹנֶת יוֹסֵף; וַיִּשְׁחֲטוּ שְׂעִיר עִזִּים, וַיִּטְבְּלוּ אֶת-הַכֻּתֹּנֶת בַּדָּם. | 31 And they took Joseph's coat, and killed a he-goat, and dipped the coat in the blood; |
mitznefet} atones for haughtiness, like Rabbi Chanina - for Rabbi Chanina said: Something which is above {govah} should come and atone for an action of aboveness {haughtiness}.
The sash {avnet} atones for inner thoughts, such as they are, for it is written {ibid}:
vehaya rather than vehayu}
The breastplate {chosen} atones for the judgements, for it is written {ibid}:
Hoshea 3:4):
teraphim being the idolatry}
The cloak {meil} atoned for lashon hara. Hashem said: something with a voice {for the bells at the bottom of the cloak made noise} should come and atone for an action involving voice.
The tzitz atoned for brazenness, for it is written (Shemot 28:38):
{and thus, these have been atoned for, so how could they cause skin afflictions?}
It is not a question.
Here is where his actions had an effect, and here is where his actions did not have an {harmful} effect.
If his actions had an effect, skin afflictions come upon him, and if his actions did not have an effect, the meil atones.
Is this indeed so?
But Rabbi Simone cited Rabbi Yehoshua ben Levi: Two things we have not found that they have atonement in sacrifices, and we find they have an atonement via another means, and these are they: bloodshed and lashon hara.
Bloodshed via the egla arufa {the calf whose neck is broken}, and lashon hara via the ketoret {incense}.
For Rabbi Chiyya learnt {in a brayta}: we learn regarding ketoret that it atones, for it is stated (Bemidbar 17:12):
ketoret atone? Upon the act of lashon hara. Hashem said: Let the act done in secret {ketoret} come and atone for the act done in secret {lashon hara}.
There is a question {contradiction} of bloodshed on bloodshed {in terms of whether the Kohen's garments or the egla arufa effects the atonement}, and there is a question of lashon hara on lashon hara {whether it is the Kohen's garments or the ketoret}.
Bloodshed upon bloodshed it is not a question. Here {the Kohen's garments} is where it is known who killed him, and here is where it is not known who killed him.
But if it is known who killed him, that person is to be executed!
When it was done deliberately, but without {prior} warning {hatra`a}.
Lashon hara on lashon hara is also not a question. Here is where it was done concealed {and so the ketoret is appropriate}, and here it was done out in the open.
Rabbi Yehoshua ben Levi said: Why is a leper different, that the Torah says upon him (Vayikra 13:46):
And Rabbi Yehoshua ben Levi said: Why is a leper different, that the Torah says he should bring (Vayikra 14:4)
Hashem said: he did an act involving the voice; therefore he should bring a sacrifice with a voi
{Shabbat 34a}
MISHNA:
ON THE EVE OF THE SABBATH JUST BEFORE NIGHT A MAN MUST SAY THREE THINGS IN HIS HOUSE: HAVE YE RENDERED TITHES? HAVE YE PREPARED THE 'ERUV? KINDLE THE [SABBATH] LAMP.
Gemara:
From where do we know these words?
Rabbi Yehoshua ben Levi said: The verse states (Iyyov 5:24):
| כד וְיָדַעְתָּ, כִּי-שָׁלוֹם אָהֳלֶךָ; וּפָקַדְתָּ נָוְךָ, וְלֹא תֶחֱטָא. | 24 And thou shalt know that thy tent is in peace; and thou shalt visit thy habitation, and shalt miss nothing. |
Rabba bar Rav Huna said: Even though the Sages said "three things need be said by a man in his house," he must say them in a pleasant manner, so that they will be accepted.
Rav Ashi said: I did not hear this statement of Rabba bar Rav Huna, but adduced it via logic.
We learnt in the first perek of Gittin {Gittin 6b}: A man should never create at atmosphere of excessive fear {of him} in his house, for behold the Pilegesh of Giveah, her husband put upon her an excessive fear, and many myriads of Israel fell.
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