(16) Thou shalt not go up and down as a talebearer among thy people; neither shalt thou stand idly by the blood of thy neighbour: I am the LORD.

(10) Tsaraat is a name given collectively to many different matters that are not similar to each other. As, behold, the whitening of a person's skin is called tsaraat and the falling out of a little bit of head or beard hair is [also] called tsaraat and [even] the change of the hue of clothing or houses is called tsaraat. This change mentioned with clothing and houses that the Torah collectively called tsaraat is not [like] the way of the world, but rather it is a sign and a wonder that [existed] in Israel to caution them about evil speech (lashon hara), such that the walls of the one that spoke evil speech would change [color]. If he repented, the house would become pure. [But] if he persisted in his evil until his house was broken down, the leather vessels that he would sit and recline upon would change [color]. If he repented, they would become pure. [But] if he persisted in his evil until they were burned, his skin would change [color] and he would become infested with tsaraat, and he would be isolated and [his condition would be] publicized until he would not be involved in the speech of the evildoers, which is mockery and evil speech. And about this matter the Torah cautions and says beware of the plague of tsaraat: "Remember that which the Lord, your God, did to Miriam on the way" (Deuteronomy 24:9). Behold, it is saying, "Reflect upon what happened to Miriam the prophetess, who spoke about her brother." She was older than him and raised him on her knees and endangered herself to save him at the sea, and she did not speak in his derision but rather erred in comparing him to other prophets - and he was not [even] exacting about all of these things, as it is stated (Numbers 12:3), "And the man, Moshe, was very humble." And nonetheless, she was immediately punished with tsaraat. All the more so is it with silly evil people who frequently speak boastfully and about [supposed] wonders. Therefore, it is fitting for the one who wants to guide his ways to distance himself from their gatherings and from speaking with them, so as not to be snagged by the net of evildoers and their foolishness. And this is the way of the gatherings of scoffers: At first, they speak much about useless things, as the matter is stated (Proverbs 5:2), "and the voice of a knave is with many words." And from this, they come to speak derisively about the righteous, as the matter is stated (Psalms 31:19), "Silence the lips of falsehood, that speak harshly about the righteous." And from this, they will be accustomed to speaking about prophets [derisively] and to cast a doubt upon their words, as the matter is stated (II Chronicles 36:16), "They would insult the messengers of God, and disgrace His words and confound His prophets." And from this, they come to speak [derisively] about God and denying a principle of faith, as the matter is stated (II Kings 17:9), "And the Children of Israel covered up things about the Lord, their God, that were not so." And behold, it states, (Psalms 73:9), "They have set their mouths against the heavens and their tongues walk upon the earth:" Who caused them to set against the heavens their mouths? Their tongue that first walked upon the earth - which is the conversation of the evildoers, which causes them to sit at corners and sit at the gatherings of ignoramuses and sit at parties with drinkers. But the conversation of the proper ones of Israel is only in the words of Torah and wisdom. Therefore, the Holy One, blessed be He, helps their hand and grants them merit in it, as it is stated (Malachi 3:16), "Then those that fear the Lord spoke, one man to his fellow; and the Lord listened and heard, and a book of remembrance was written in front of Him for those that feared the Lord and those that gave importance to His name." The Laws of Defilement by Leprosy have been completed.

(1) There are things which are forbidden because of the "dust" of lashon hara. As when one says about another: "Who would have said about Ploni that he would be the way he is now!" or "Don't talk about Ploni. I don't want to talk about what happened or what will happen," and the like. Also in the category of the "dust" of lashon hara is speaking in one's praise before his enemies; for this will cause them to speak demeaningly of him. And it is forbidden to be profuse in praise of him, even if not before his enemies; for through this he will come to demean him in the end, saying: "except for this one bad trait that he has." Or the listeners will say: "Why do you speak so much in his praise? Does he not have this and this trait?"

(1) It is forbidden to accept lashon hara according to the Torah, both in things "between man and his Maker" and things "between man and his neighbor." That is, we may not believe in our hearts that what is said is true. For, if we do, we will look down upon the one spoken of. And [this applies] even if he [the hearer] explicitly disagrees with what is said. For if not, he doubles the sin — speaking [(by being an accessory to the speaker)] and accepting. And the accepter transgresses (Shemoth 23:1): "You shall not bear a false report," concerning which Chazal have said in the Mechilta, that this is an exhortation against accepting lashon hara, aside from the other negative commandments and positive commandments adjoined to this, as we have written in the introduction. And Chazal have said (Pesachim 118a) that all who accept lashon hara deserve to be cast to the dogs, it being written "You shall not bear a false report," preceded by (Ibid 22:30): "To the dog shall you cast it." And they have also said (Rambam, Hilchoth Deoth 7:13): "The punishment of the accepter is grater than that of the teller."

(1) How great is the issur of lashon hara, which the Torah has forbidden even if true and in all modes. For not alone if he is careful to speak it only in private and to insist that it not be revealed to him [who is spoken about] is it forbidden, [for through this he also brings a curse upon himself, viz. (Devarim 27:24): "Cursed be he who smites his neighbor in secret"], but even if he knows that he would speak it even to his face, or actually speaks lashon hara to his face, even so it is forbidden and called "lashon hara." And in one respect, the issur is greater "to his face" than not to his face." For in his presence, aside from the issur of lashon hara, he [the speaker] clothes himself with the trait of brazenness and audacity, and arouses more strife thereby. And very often this leads also to the "whitening of (the other's) face (in shame)," as we have enlarged upon in the introduction concerning the negative commandment of (Vayikra 19:17): "Do not bear sin because of him."

(3) Mishpatim. — Judgments or Principles of Justice. — All these ideal theories have only value, however, if thou really livest, as thou hast gained the conception, in a Divine world, with Divine powers, man-Israel. The first requisite is, Justice! Respect every being around thee and all that is in thee as the creation of thy God; everything belonging to them as given them by God or in accordance with law which He has sanctioned. Leave willingly to each being that which it is justly entitled to call its own. Be not as regards aught a curse. Especially honor every human being as thy equal, regard him in his essence, that is to say, in his invisible personality, in his bodily envelope and in his life. Extend the same regard to his artificially enlarged body, his property; to the demands which he may be entitled to make upon you for assistance by grants of property or acts of physical strength; in measure and number; in recompense of injury to his person or possessions. Have regard, also, to his rightful claim of truth; of liberty, happiness, and peace of mind, of honor and undisturbed tranquillity. Do not abuse his weakness of heart, mind, or body; do not unjustly employ thy legal power over him.