evil tongue

The Evil Tongue

Lois Tverberg

by Lois Tverberg

“Whoever of you loves life and desires to see many good days, guard your tongue from evil and your lips from speaking deceitfully.” Psalm 34:12-13, quoted in 1 Peter 3:10

The writer of Psalm 34 reminds us that the key to a long life of good days is to “guard your tongue from evil.” There has been much thought on the question of what is an “evil tongue” by Jews since the time of Jesus.

In Hebrew, words “the evil tongue” are translated as Lashon Hara (La-SHON Hah-RAH). This term is used for gossip – in particular, defaming someone to others by revealing negative details about them. Lashon Hara is different from slander, which is telling lies about others.

Lashon Hara is telling co-workers about how the boss bungled his presentation, or telling your husband how poorly the worship leader sings. This habit tears down friendships, demeans others, and undermines trust. There are, of course, a few times damaging information needs to be relayed, but otherwise, this speech is usually very destructive.

The rabbis point out that other actions close to Lashon Hara should be avoided as well. For instance, to read a newspaper editorial that you don’t like and then show it to someone just so they will scoff is called the “Dust of Lashon Hara.” It also includes sarcastic comments about another person, like, “She is such a genius, isn’t she?” Even to sneer when someone else gossips qualifies, because it communicates your negative feelings. It truly is a difficult task to avoid damaging others through subtle comments and even body language.

How do we heal our speech so that our relationships can be more fulfilling? Jesus says, “Out of the overflow of the heart the mouth speaks.” (Matthew 12:34) He diagnoses the problem as one of the heart. One major culprit behind gossip is our desire to see others’ actions in the worst light possible. If a friend doesn’t invite you to a party, was it an oversight, or was there malicious intent? A person who assumes the worst will want to report the slight to everyone, but a person who assumes the best will not be bothered. Our whole attitude toward others changes when we try always to give others the benefit of the doubt.

Another major reason for unkind speech is our desire to elevate ourselves by tearing others down. It may work temporarily, but over time demeans us in the eyes of others. Paul has a solution: “Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others.” (Philippians 2:3-4) If we genuinely care as much about others as ourselves, we will try to protect their reputation as much as we do our own.

The Dust of Gossip

Lois Tverberg

by Lois Tverberg

“No man can tame the tongue. It is a restless evil, full of deadly poison.” James 3:8

The Hebrew term that is used for gossip is Lashon Hara (La-SHON Hah-RAH). It means literally, “the evil tongue.” Jews define it as defaming a person in the eyes of others by revealing details about them that put them in a negative light. Lashon Hara is different from slander, which is telling lies about others. While everyone recognizes that slander is wrong, fewer will say that it is also wrong to speak negative truth about others. Lashon Hara is telling your co-workers all about how the boss messed up his presentation, or pointing out to your husband how poorly the worship leader sings. This habit is what tears down friendships, demeans others, and undermines trust. There are, of course, a few times when a person needs to relay damaging information, but outside of that, this kind of negativity is frowned upon in the Jewish community.

dust storm

Many rabbinic stories focus on the damage done through Lashon Hara. One is told about a man who gossiped about a rabbi, causing much damage to his reputation. The man repented and came to the rabbi to ask for forgiveness. The rabbi told him to take a pillow and open it and cast it to the wind. When he had done this, he asked him to now go gather all the feathers back into the pillow again. The man said, “But that is impossible!” and the rabbi replied that, in the same way, it was impossible to repair all the damage that his words had done.

The rabbis point out that other actions close to Lashon Hara should be avoided as well. For instance, to read a newspaper editorial article that you don’t like and then show it to someone just so they will scoff at it is called the “Dust of Lashon Hara” (Avak Lashon Hara). It also includes sarcastic comments about another person, like, “She is such a genius, isn’t she?”, or innuendos like, “Don’t mention so-and-so — I wouldn’t want to say what I know about her.” Even to laugh or sneer when someone else gossips is considered avak lashon hara, because it communicates your negative feelings. It is difficult to change lifelong patterns, but we must learn to avoid damaging others through our subtle comments and even body language. As James says,

“We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check.” James 3:2

(1) This is an excerpt from the longer En-Gedi Director’s Article, Taming the Tongue. Articles about Jewish ethics of speech are available at this link .

Photo: Saperaud

Motivation Not to Sin

Lois Tverberg

by Lois Tverberg

You have heard that it was said, “Do not commit adultery.” But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. Matthew 5:27-28

The rabbis of Jesus’ day sought to motivate 7 deadly sins in a heartpeople to obey God’s word and stay far from sin. One technique they employed was to point out how seemingly small sins can evolve into much greater sins. (1) This was called kalah ka-hamurah (“light as heavy”), an abbreviation of mitsvah kalah ka-mitsvah hamurah (“a light commandment is like a heavy commandment”). In other words, kalah ka-hamurah relays the sense that breaking a less significant law is linked to breaking a greater law. The same style of logic appears in Jesus’ teaching when he compares anger to murder and lust to adultery (Mt 5:22-23, 27-28).

Other rabbis applied this same technique to make listeners aware of the potential damage that their words can do. The question was asked, to which sin is lashon hara  (the “evil tongue,” gossip) more closely related—theft or murder? The answer is murder, because a robber can always give back what he has stolen, but a murderer, as well as a gossip, can never repair all the damage that he or she has done. (2)

Not to be outdone, another source compares gossip to the murder of three persons! (3) It observes that not only do you “murder” the reputation of the object of your gossip, but you “murder” yourself, showing you are a person who savors ugly ideas about others and can’t be trusted not to betray those around you. By bringing someone else down, you bring yourself down too. And finally, you “murder” the person who listens to you. You load them down with information that will create disgust for the gossip’s subject, and tempt them to spread the word to yet more hearers.

Yet another rabbinic source asserts that gossip is like committing the three worst possible sins in Jewish thinking: idolatry, adultery, and murder! (4) Murder, of course, for what you are doing to another’s reputation. Adultery, because you are betraying a person’s trust; and idolatry, because you are acting as if you don’t believe God is listening to your words.

The rabbis’ purpose in conflating small sins with greater ones was not so much theological, but motivational. They were reminding their audiences of an important truth—that if we want to avoid sin, the time to scrutinize our conduct is when the choice is easy and the temptation is small. We do that when we consider the consequences of even our most minor actions.

(1) Joseph Telushkin, Words that Hurt, Words that Heal (Quill, 1996) p. xx

(2) David Bivin, New Light on the Difficult Words of Jesus, (En-Gedi, 2005) p. 97.

(3) Babylonian Talmud, Arachin 15b.

(4) Ibid.

Photo:  Moreau.henri