Podcasts about Lashon hara

Welcome Back!! We are starting up again after Pesach with a brand new Shiur on the 3 causes of Lashon Hara based on the Amazing Sefer 'Pushing Your Buttons' On the Parsha written by Rabbi Moshe Gruenstein. We ask if Hashem is a Scout or a Scoreboard and hear some amazing ideas about the Luz Bone, Reb Shayala and Melava Malka. Enjoy! ^^Announcement^^- I am excited to announce a new online community and class I am giving on Shaare Habitachon, this FREE class is powered by Meaningful Minute we called this series "Faith it till you make it". The only way to watch these classes is by signing up on this link-https://5iuumx7ab.cc.rs6.net/tn.jsp?f=001iWHpghskY-ERpnel9Mk9fb9jV8XsXYySclhEw7WaTtQ07xFTECCZZ0FsTPy-LOcwRu_wl8dqfOkpBskvm2YRFoD_m9mMRnP4bclcWqfr10GMOVvzxsKP04AoTEBLXyYO-yjdW5RT3eQsocxK756EM5gaBL6jKrwe-8_Yyp-5Kco=&c=vCY_rlhMTRFopYJYUnOmAwwbtmeTpk9MoBLo8oxlnL_G2uERZqd41Q==&ch=2-OjNaHij0AZjX4oG90fH2gpf7Q8-UrfT2nrzncsKCq7VmukqFOufQ==

To reflect on what we've spoken about, we have a problem. We are bothered by the dog singing a song, and yet not by the snake singing a song. In truth, both the dog and the snake represent Amalek. So why is the dog a bigger question for Rav Yeshaya than the snake? We see that the snake represents Amalek from a pasuk in Yeshaya that says, מִשֹּׁ֤רֶשׁ נָחָשׁ֙ יֵ֣צֵא צֶ֔פַע/ From the roots of the snake came out a viper. The Mekubalim say that the / צפע viper , is has same numerical value as עמלק /Amalek , which means that Amalek is a continuation, or manifestation of the snake. Thus, Haman, who came from Amalek, is also rooted in the snake. And Haman המן / is Rasheh Tevot/ an acronym for ה וא מ שרש נ חש / He is from the root of the snake . So we have an Amalek/Haman source in the snake . We also have a source that Amalek is represented by the dog , as we said, that God puts the Jewish people down, and the dog, who's Amalek, comes to bite. Furthermore, when Esther Hamalka is praying to be saved, she says (Tehilim 22) מִיַּד־כֶּ֝֗לֶב יְחִידָתִֽי׃ /from the clutches of the dog. And we said, the dog is Haman, and the dog is Amalek. So is the Amalek the dog, or is it the snake? And why are we okay with a song from the snake but we're not okay with the song of the dog? And we have another question. As we said in our lesson on the snake, the snake says, Somech Hashem L'Kol Noflim/God will pick up those that fall down, which refers to the snake, whose legs were cut off. We were bothered by this. Isn't there no hope for the snake? The snake is Amalek, and it says that eventually he's going to be totally wiped out. The answer we said was that there were two punishments that happened to the snake. One of them was that his legs were cut off, and he's now flat on his face, because he refused to bow to God, and recognize His Hashgacha Pratit, which is the opposite of Modim. The other punishment was that he eats the dust of the earth, which was because of his sin of speaking Lashon Hara against God. One of these sins will be fixed in the future, and he will no longer be bent over. The sin of not recognizing God's Hashgacha will be fixed, and he will stand up straight. He will bow and recognize God. That's the snake-like aspect of Amalek. The dog-like aspect of Amalek is the fact that Amalek barks and speaks Lashon Hara. And that is where Rabi Yeshaya had the question. We can understand that the aspect of Amalek, that he doesn't believe in Hashgacha Pratit was fixed. But the fact of his Lashon Hara, barking like the dog, the brazenness, the עזות דטומאה, Azut D'Tumah/the brazenness of contamination that Amalek had, שמעו עמים ירגזון, when the whole world was petrified, and Amalek just jumped into the boiling bath and cooled it off, that is called an Azut of Tumah/, brazenness of Tumah , that he doesn't bend and doesn't give in. That Azut can't be fixed. That ttrait of Azut is unfixable. That's why it says say, עז פנים לגיהנום. The Brazen- faced goes to Gehinom. So there was an aspect of Amalek that could be fixed. We could fix the fact that he denies God's presence. That's fixable. The kofer/the heretic , we can fix him. That is the snake-like aspect of Amalek. But the dog-like, the barking, there's no hope for that. And that's what Rabi Yeshaya was questioning. How could it be that the brazenness was being fixed? Interestingly, as we have said, the Germans represent Amalek, as it says in the Gemara , in Masechet Megillah, that Yaakov Avinu prayed, Hold back the desires of Esav , referring to a part of Esav called Garmamiah , which Rabbi Yaakov Emden says is is Germania ,. The Germans were from Amalek. The Germans were that aspect that wanted out to wipe out the Jewish people. And part of the German sadism was using barking dogs. That brazenness will never be fixed. It's interesting that Guard your tongue is the end of that Rav Yeshaya piece, where he says, Now that you asked, go back and don't ask about it again. Don't ask any more about the dogs or Amalek . As it says, One who guards his mouth and tongue, protects himself from any evil. So we see that this final discussion of the dog connects back to Lashon Hara That is the trait of the snake that can't be fixed. He spoke Lashon Hara against God. He told us that God doesn't want to do good for you. God doesn't want you to enjoy this world. God doesn't want you to eat from the tree, because He ate from the tree. That's the Lashon Hara of the snake. And we also have Lashon Hara from Haman. It says, in Masechet Megila, No one knew how to speak Lashon Hara better than Haman, He claimed, " The Jews are not worth keeping. Every day is a holiday by them..." That's the trait of Haman. As we said, the dog's song is, בֹּאוּ נִשְׁתַּחֲוֶה וְנִכְרָעָה נִבְרְכָה לִפְנֵי יְיָ עֹשֵׂנוּ: (תהילים צה ו) The dog song is all about bowing , which means Amalek says, OK, I'm bowing, I'm good. And we tell him, You're bowing? That's not enough. Yes, you fixed the fact that you realize God's in charge of the world. That's fine. But your brazenness, the עזות הטומאה, the brazenness that you don't want to change, that, we can't fix. That's why Yeshaya was so bothered. And it's only due to once in their history, when the dogs didn't bark as Bnei Yisrael left Mitzrayim, that dogs have the zechut to do even a little bit of praising. So what exactly is this concept of Azut D'Tumah/ brazenness that can't be fixed? Rav Wolbe discusses the concept of Azut D'Kedusha- Jewish people are brazen in a positive way . We don't give up, we keep on doing the right thing. But Amalek is Azut D'Tumah. They're brazen in the fact that they won't give up on Tumah/impurity So even though there might be a momentary blip, where the dog doesn't bark, as happened at Yetziat Mitzrayim, they always come back to their regular trait of Azut/brazenness . That is the negativity of Amalek. That's why it says when we come to fight against Amalek, it's מחר , Machar/ tomorrow . Why tomorrow ? Because we know that maybe for a second they're going to be good, but by tomorrow it's gone. It says that similarly about Izevel, when she fought against Eliyahu, Eliyahu HaNavi had this great revelation and surge, but she said, let's wait until tomorrow and see what's going to happen tomorrow . Amalek has an Azut . They might be momentarily impacted, but they keep their Azut going, and that can't be fixed.

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Why does the 'Meil Tchelet' (Turquoise coat) worn by the Kohen Gadol atone specifically for the sin of Lashon Hara? What deeper connection exists between the jingling bells at its hem and our everyday speech? Reb Asaf uncovers the hidden wisdom through this connection. Discover insights from Chazal about how the garments of the Kohanim carry profound messages for our modern lives. The symbolism of turquoise, the ocean's boundaries, and the surprising lesson of seeing the complete picture will transform how you view others and help you guard your speech. This isn't just about avoiding negative talk – it's about adopting a heavenly perspective that can bring true Shalom to your relationships and our world. Perhaps this can help you in one of life's most challenging but "very rewarding" mitzvos.

Welcome to Perek Shira. Today is the song of the Nachash/ snake The Nachash says, Somech Hashem l'chol hanoflim. God helps stand up those that fall, Zokef l'chol Hak'fufim/ He makes stand upright all those that are bent over. What does this have to do with the snake? It depends how you look at it. Either the snake is singing about himself, or he's sending the message to others. Let's look at the snake . The snake was upright, but he ended up not only bent over, but completely lat on the floor after his legs were taken away. So he's the one that fell down. Although he fell down, he accepts upon himself the judgment. The Beit Elohim says that the snake accepted that sinned, and that was what was supposed to happen. So even though, Somech Hashem l'chol hanoflim/God lifts up all those that fall down, and Hashem is Middat HaRachamim , the snake says, Somehow I was not included I that. I am not getting up.I'm not being fixed. I accept that I did something wrong. The Chida adds that, Somech Hashem l'chol hanoflim is Rasheh Tevot סילה Silah, which is a pasuk in Eicha 125. Silah l'chol abirai Hashem / Hashem has trampled all my heroes, referring to the destruction of the Bet HaMikdash. So even though we're down on the floor after the Churban, Somech Hashem l'chol hanoflim, all those people that fell ( referring to the Jewish people) will get up. He quotes the sefer Lechem Teruma, that the word נחש Nachash is made of three letters, Nun , Chet , Shin . The נ Nun, has the numeric value of 50, which can be broken into 40 and 10, a מ and a י . If we take the Nun of Nachash and turn it into a מ and a י , we're left with מנחש which, when re-scrambled, spell משיח Mashiach; So even though the Jewish people fell down on the floor, the Nachash is telling us, I might not be fixed, but everyone else will be fixed. Somech Hashem l'chol hanoflim. So the force of the Nachash, that brought everybody down, will be turned into Mashiach. So eventually we will all get up. The Gemara in Berachot asks the question, Why is there no נ in Ashre? Because it hints to the falling of the Jewish people, as the pasuk says, נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל״. Naflah/they fell down and they will not get up again. That's sounds like a horrible pasuk, that Jewish people fall down and never get up. But the Rabbis of the West said, Hashem picked us up, David Hamelech picked us up. Somech Hashem l'chol hanoflim. So even though the pasuk says naflah they fall down, and they won't get up anymore, you can read the pasuk differently to reflect that Dsvid Hamelech picked them up: נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל״ If you fell and you can't fall anymore, Now you're going to get up. So this is the message of the snake - In the end you will all get up. I might be left behind. I'm testifying that I'm the exception to the rule. Everyone else will get up. Whoever fell down will stand up again. The sefer Misaprim Tehilot L'Hashem tells a different lesson- that even though the Gemara in Barachot 10a tells us that all creatures will be fixed in the future except for the snake, he still continues to hope. He says, If there's hope for everybody, maybe there's hope for me too. This is hard to understand, as the snake is really no good, so we're not going to learn lessons from him. Albeit, this Sefer goes on to say that the Nachash was cursed with two things: 1-He was standing straight and he's flat on the floor. 2-He's going to eat from the dust, וְנָחָ֖שׁ עָפָ֣ר לַחְמ֑וֹ (Yeshayah 65,25 with a commentary from the Bereshit Rabbah 20,5) which refers to the future. So he had two curses and he says, because the snake was hopeful even though he was cursed and there was no hope, Hashem cut the Gezera in half. In the future, he's still going to eat the dust of the earth, but he will be able to stand up. His legs will come back. He says, that's why the Gemara, in Berachot 12b, when describing how to bow gor Modim , says to go down like a stick, straight, and to get up like a snake, where your head goes up first in a serpentine way. Why the do Rabbis choose this example-to stand up like a Nachash? To teach us that even the snake, in the end, will stand up. We can suggests an explanation for these two punishments of the snake: The snake did two things wrong. The Torat Chayim says that in the Gemara in Berachot , where talks about bowing says that one that does not bow by Modim will be punished that after he is buried his spinal cord will turn into a snake. The Torat Chaim says things because the snake did not bow and that's why it ended up going down on the floor and losing his legs What does it mean that he didn't bow ? He didn't have Hakarat HaTov. He didn't appreciate and see Hashem's Hashkacha. He was a kofer . He denied Hashem's Hashkacha. That's one aspect of the snake.. The other aspect of the snake is that he spoke Lashon Hara and that is why he has put dirt in his mouth so he spoke negatively and he had an improper Hashkafa, so to say, in the belief of God's supervision in the world. And since the sin of Lashon Hara has no Tikkun and can never be fixed, it could be why that punishment remained. But the lack of Hakarat HaTov, the lack of thank yous and lack of understanding Hashem's Hashkacha is somehow easier to fix. So perhaps half of the sin was forgiven, whatever that means. I am just trying to understand this concept brought down the Sefer Misaprim Tehilot Hashem . Regardless, what does it tell us? The snake is telling us, As low as you drop and as far as you go, if I have hope, you have hope. Pick yourself up, fix yourself, and eventually the sin of the Nachash will eventually become the times of the Mashiach.

This sin has become so rampant for various reasons: ppl don't know the laws, validate it's not an issue with these words/about person they are speaking, and these laws haven't been complied in one place clearly

3 reasons that the Torah is so strict regarding this sin: causes all forms of punishments to be brought to the world, ruins future words of kedusha, ease of sin and repetition causes immeasurable damage

Lashon hara is the primary factor for our extended exile and suffering, multiple proofs

Hashem Gave the greatest gift, the Torah, and if we would only fulfill it properly and do teshuva we would experience Mashiach. The sin that was causative for destruction of second temple and extended galus was "lashon hara".

Rabbi Lorch

RAB RAUL ASKENAZI- LA GRAVEDAD DEL LASHON HARA by TALMUD TORA MONTE SINAI

RAB RAUL ASKENAZI- LASHON HARA- SALVACION A DIFERENTES MALES by TALMUD TORA MONTE SINAI

Freedom of speech in the Bible is not as free as some may think. Peter and Paul both share wisdom as to what can, or should be said. Your words matter to YHWH.