Arakhin

Rabbah son of R. Huna said: Whatsoever is said before three is not considered slander. Why? Your friend has a friend, and your friend's friend has a friend.1 When R. Dimi came [from Palestine]. he said: What is the meaning of the verse: He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him?2 It refers, for example, to the case of one who happened to stay in a house where they laboured much on his behalf, and next morning he goes out into the street and says: May the Merciful One bless So-and-so, who laboured so much on my behalf. Whereupon people will hear it and come and plunder him.3 R. Dimi, brother of R. Safra, learnt: Let no man ever talk in praise of his neighbour, for through [talking in] his praise he will come4 to disparage him. Some there are who say: R. Dimi, brother of R. Safra, was ill. R. Safra entered to inquire about his state of health. He said, May it come [home] to me5 that I have kept whatever the Rabbis have enjoined. He said to him: Hast thou also kept [their command]: Let no man ever talk in praise of his neighbour. for through talking in his praise he will come to disparage him? He answered: I have not heard it, for had I heard it, l would have kept it. R. Samuel b. Nahmani said in the name of R. Johanan: Because of seven things the plague of leprosy is incurred: [These are:] slander, the shedding of blood, vain oath,6 incest, arrogance, robbery and envy. Because of slander, as it is written: Whoso slandereth his neighbour in secret, him will I destroy.7 For ‘blood-shed’, as it is written: And let there not fail front the house of Joab one ... hath an issue or that is a leper.8 For a vain oath’, as it is written: And Naaman said: be content, take two talents,9 and it is written: The leprosy therefore of Naaman shall cleave unto thee.9 For ‘incest’, as it is written: And the Lord plagued Pharaoh . . . with great plagues.10 Because of ‘arrogance’. as it is written: But when he was strong, his heart was lifted up so he did corruptly, and he trespassed against the Lord, his God . . . and the leprosy broke forth in his forehead.11 Because of ‘robbery’, as it is written: And the priest shall command that they empty the house,12 in connection with which a Tanna taught: Because he had gathered money that was not his own, the priest comes and scatters it. And because of ‘envy’, as it is said: Then he that owneth the house shall come,13 referring to which the school of R. Ishmael taught: He who would reserve his house for himself.14 But that is not so, for R. ‘Anani b. Sason said: Why is the portion about the priestly garments15 placed next to the portion about the sacrifices? It is to tell you that just as sacrifices procure atonement, so do the priestly garments. The tunic procures atonement for bloodshed, as it is written: And they dipped the coat in the blood.16 The breeches procure atonement for incest, as it is written: And thou shalt make them linen breeches to cover the flesh of their nakedness.17 The mitre procures atonement for those of arrogant mind, in accord with what R. Hanina taught; for he said: Let that which is [placed] high procure atonement for acts of haughtiness. The girdle procures atonement for sinful thoughts of the heart, [for it atones] where it is [worn].18 The breastplate procures atonement for [error in] legal decisions, as it is written: And thou shalt make a breastplate of judgment.19 The ephod procures atonement for idolatry, as it is written: And without ephod or teraphim.20 The robe procures atonement for slander, for the Holy One, blessed be He, said: Let that which emits a sound,21 procure atonement for an act of sound [the voice]. The [golden] plate procures atonement for impudent deeds, for there it is written: And it shall be upon Aaron's forehead,22 and it is written there: Yet thou hadst a harlot's forehead!23 — This is no contradiction: The one results when his actions were effective, the other when they were not effective. If his acts were effective, the plague of leprosy visits him, if his actions were not effective, the robe procures atonement.24 But R. Simeon said in the name of R. Joshua b. Levi: For two things we do not find any atonement through sacrifices, but we do find atonement for them through something else, [viz.,] bloodshed and slander. Bloodshed through the heifer whose neck is to be broken, and slander through incense. For R. Hanina taught: We have learnt that the incense procures atonement, as it is written: And he put oil the incense and mode atonement for the people.25 And the School of R. Ishmael taught: For what does incense procure atonement? For slander. The Holy One, blessed be He, said: Let that which is [offered]26 in secret [come and] procure atonement for what was done in secret. Now we have a contradiction from [one teaching concerning] bloodshed as against another [teaching touching] bloodshed; and a contradiction from [one teaching about] slander against [another about] slander? — There is no contradiction between the two teachings about bloodshed; one speaks of the case where it is known who has killed him, and the other where it is unknown. But where it is known who has killed him, he ought to be executed? — It speaks of a case where he did it deliberately, but without having been forewarned.27 Neither is there a contradiction between the two teachings about slander; the one was committed in secret, known. Cf. R. Jose's attitude just above. host to the importunities of indecent people eager to be fed by him. His praise will arouse the hostile remarks of the envious. meant. too, is audible. procures atonement for it. here as something said in secret endorses the view of Rabbah v. R. Huna supra 16a.