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Why is listening to lashon hara worse than speaking it? The shiur explains that the listener validates the speaker's insecurities, helping complete the aveira. Lashon hara stems not from hatred but from one's own insecurity—the person we speak against is often someone we deeply admire, making them the greatest potential for friendship once insecurity is resolved.
This shiur explores the prohibition against listening to lashon hara found in Parshas Mishpatim. Rabbi Zweig addresses three fundamental questions: First, how can listening to lashon hara be worse than speaking it, as suggested by the Chovos HaLevavos? Second, if lashon hara involves speaking truth about someone, how does the pasuk "lo sisah shema shav" (do not accept false things) prohibit it? Third, how does the same prohibition encompass both accepting lashon hara and the law that a judge (dayan) cannot hear one litigant before the other arrives in court? Rabbi Zweig explains that while lashon hara contains factual truth, it creates a completely false impression of reality by removing context. He illustrates this with the famous Vietnam War photograph of a South Vietnamese general shooting a Viet Cong soldier—technically true, but creating a false impression since it omitted that the victim had just killed several of the general's soldiers. Similarly, lashon hara distorts reality despite factual accuracy, making it genuinely "shav" (false) in its overall impact.
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Mishpatim - Shemos 23:1 (lo sisah shema shav)
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