Lashon hara

The communicator of lashon hara (which is included in rechilut) violates the Torah prohibition of lo telech rachil b'ameicha,[4][6][7] translating to "thou shalt not go up and down as a talebearer among thy people" (Leviticus 19:16 KJV).

Statements that fit this description are considered to be lashon hara, regardless of the method of communication that is used, whether it is through face-to-face conversation, a letter, telephone, or email, or even body language.

[8] The phrase consists of the noun lashon ("tongue"), the definite article ha, and the adjective ra ("evil").

[12][13][14] The term lashon hara is not mentioned in the Tanakh, but "keep thy tongue from evil" (נְצֹר לְשֹׁונְךָ מֵרָע‎) occurs in Psalm 34:14.

"[16] The Biblical curse on one who "strikes his fellow in secret"[17] is understood by the rabbis to refer to lashon hara, as it is a form of harming a person without their knowledge.

[21] In Numbers chapter 12, Miriam gossips with her brother Aaron, questioning why Moses is more qualified to lead the Jewish people than anyone else.

Lashon hara, rechilut and motzi shem ra are not accepted social tools in Judaism, because such behavior cuts the person who does in this manner off from many good things in the world around them.

For instance, if a person's intent in sharing negative information is for a to'elet, a positive, constructive, and beneficial purpose that may serve as a warning to prevent harm or injustice, the prohibition against lashon hara does not apply.