The malicious tongue

There are few subjects in Jewish ethics that are as commonplace and at the same time so profound as lahon hara (evil tongue). It is not about major sins or dramatic transgressions, but about something everyone uses daily. Words.

That is precisely why it receives so much attention in the Jewish tradition. For words shape relationships, reputations, and ultimately the atmosphere of a community. The foundation lies in the Torah, where in Leviticus 19:16, the prohibition is given against going around among your people as a gossip. At first glance, this seems like a simple social commandment, a call for decent behavior. But the rabbis read this verse as a foundation for the entire ethics of speech. It was not only about lies or malicious slander, but even about true words that can cause someone harm. And this lashon hara also falls under the category of rechiluth (injustice).

The Chazal said: For three transgressions a person is punished in this world, and he has no part in the world to come (Olam Haba). Idolatry, illicit sexual relations and bloodshed, and above all, lashon hara. The Talmud explains here that lashon hara weighs just as heavily as the three other transgressions combined. Thus, the severity of lashon hara is repeatedly emphasized in the Talmud. The sages describe how words create a reality. A reputation can be built or destroyed without the person involved being present. In some places, they compare lashon hara to the gravest moral transgressions, not because speaking is literally the same as physical evil, but because the consequences can deeply impact the lives of others. A person can become socially isolated, lose trust, or even lose their livelihood because of what others say about him or her.

In the Torah, we find a powerful example in the story of Miriam speaking about Moshe. In the explanation of the sages regarding this, as found in Midrash Sifrei Bamidbar 99, her experience is seen as a lesson for all generations. Miriam was not an evil person; she was a prophetess and a leader. Precisely for this reason, the story shows how subtle the boundary is. Lashhon hara often arises not from hatred, but from concern, frustration, curiosity, or the human need to share experiences. Centuries later, Moshe ben Maimon, the Rambam, gave a clear halachic definition in his Mishneh Torah. He described lashon hara as telling negative facts that are true, while spreading falsehoods is an even more serious form, motzi shem ra.

Rambam also observed a social pattern: people seek connection by talking about others. That mechanism makes lashon hara so seductive, because it often feels like an innocent conversation or even genuine concern. In the nineteenth century, this theme was brought back to the forefront by Yisrael Meir Kagan. His work, the Chafetz Chaim, made it clear that lashon hara does not consist solely of open gossip. He also described avak lashon hara, literally “the dust of lashon hara.” These are the subtle forms: a suggestive remark, a sarcastic compliment, a meaningful silence, or a hint that invites others to fill in a negative story themselves. Avak lashon hara shows that the ethics of speaking are not only about what is said, but also about tone, context, and intention.

Nevertheless, Jewish tradition is realistic and acknowledges that there are times when negative information must be shared. For example, warning someone of danger, offering advice in a marriage or business relationship, or helping to prevent injustice can serve a constructive or useful purpose. The key lies in intention and proportionality. Speaking should be aimed at protection or justice, not at release or sensationalism. Even then, restraint remains important.

What can a Noahide learn from this?

At first glance, lashon hara is not explicitly listed among the Seven Commandments. Yet, it touches upon several of them. According to many teachers, the prohibition against theft also encompasses stealing one's good name. The commandment to build just societies calls for trust, and trust cannot exist in a culture of gossip. Moreover, the emphasis on human dignity aligns with the idea that every human being is created in God's image. Words that humiliate someone therefore touch upon that image. For a Noahide, lashon hara thus becomes not a strict legal prohibition, but a path of wisdom. It invites self-reflection. Why do we share certain information? Are we seeking connection, recognition, or relief? And can this be done without harming someone else? The lesson of avak lashon hara is particularly valuable in this regard. It reminds us that even subtle framing or vague suggestions influence how people are perceived. Ethics does not begin only with clear transgressions, but precisely in the gray areas of everyday communication.

Ultimately, the doctrine of lashon hara revolves around responsibility for the creative power of language. In Jewish thought, the world was created by words. People reflect that creative power in their own speech. A conversation can bring safety, understanding, and connection, but also mistrust and division. The choice between the two often lies in small, almost imperceptible moments: a story we choose to retell or not, a silence we allow to fall. Those who engage with this tradition discover that guarding the tongue is not a limitation, but a form of inner freedom. It liberates from the urge to always react, judge, or share. And in that space, something emerges that is also universally recognizable to Noahides: a culture of respect, in which words not only carry information but also care for the dignity of the other.

Written by Marco Verhaar

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