Noahides and Evil Speech

Yosef Ben Shlomo Hakohen Hazon

The Sefer Ha-Chinuch is a classical work on the Torah's 613 mitzvos (precepts), and regarding the Torah's prohibition, "You shall not covet" (Deuteronomy 5:18), the author writes:"It is in force everywhere, at every time, for both man and woman. All humankind too is duty-bound by it, since it is a branch of the precept about robbery, which is one of the seven mitzvos that all in the world were commanded to keep."The Sefer Ha-Chinuch goes on to explain that the "Seven Mitzvos of the Children of Noah" are actually seven "categories" of mitzvos, and they therefore contain many details. There are some forms of negative speech that can cause people a monetary loss. For example, a person may gossip about a co-worker at work, and when the gossip spreads, the co-worker is fired from his job or loses an opportunity to be promoted to a better-paying position. One can argue that the person who gossiped has committed an act which deprived a person of his income - a form of stealing. Just like coveting is prohibited because it can lead to theft, so too, negative speech that can lead to a loss of money for someone is also prohibited, as this too is a form of theft." One would therefore need to consult with a halachic scholar as to whether speech that could lead to monetary damage is actually prohibited to Noahides as a form of theft.

Noahides, however, can voluntarily take on most of the 613 mitzvos of the Torah! (Maimonides mentions this in "The Laws of Kings" 10:10.) One of the mitzvos which they can't take on is the prohibition against doing the 39 categories of creative work on the Sabbath. It is actually forbidden for Noahides to refrain from all forms of creative work on the Sabbath, as this particular, strict discipline is meant for the People of Israel, who have a special role to fulfill as "a kingdom of kohanim (ministers) and a holy nation" (Exodus 19:6). But Noahides can certainly choose to voluntarily take on all the mitzvos of the Torah which govern our relationships with other human beings, including the Torah's prohibition against "loshon hara" - derogatory and/or harmful speech. In fact, Rabbi Samson Raphael Hirsch, the noted 19th sage and biblical commentator, indicates that it is the Divine desire that all human beings choose to take on these ethical mitzvos.

Rabbi Hirsch finds a source for this idea in the following messianic prophecy which describes how the peoples will walk in "His paths":"And many people shall go and say: Come, let us go up to the Mountain of Hashem, to the House of the God of Jacob, and He shall teach us of His ways, and we shall walk in His paths. For from Zion shall go forth Torah, and the Word of Hashem from Jerusalem." (Isaiah 2:3)It is written, "of His ways," and it is also written, "in His paths." Rabbi Hirsch points out that the Hebrew phrase for "of His ways" implies "from some of His ways." (Those familiar with the grammar of Biblical Hebrew will understand this better.) The phrase "of His ways" is referring to special mitzvos that enhance human sanctity and moral behavior - those mitzvos which also enhance Israel's role as a kingdom of ministers and a holy nation. Of these special mitzvos, the peoples of the earth will choose to undertake to fulfill "some" of them, but not "all" of them. This is because a number of these special mitzvos were given in order to enhance the priestly role of the People of Israel. However, the people also say that "we will walk in His paths." According to the structure of Biblical Hebrew, explains Rabbi Hirsch, this means "all of His paths." The Hebrew word for "paths" in this verse is "or-chosov." Rabbi Hirsch cites other various sources which indicate that this Hebrew word usually refers to social behavior - the way a human being acts with his or her neighbor. With regard to those mitzvos of the Torah that govern our social behavior - mitzvos of love and justice - the peoples will choose to fulfill "all" of them, states Rabbi Hirsch. And he adds:"The teachings of right and social justice, of righteousness and love, shall one day become part of the life of all humankind, without exception. Therefore Isaiah states, 'We will walk in His paths.' " (This teaching can be found in Rabbi Hirsch's in " The Collected Writings ", Vol. IV, pages 63 and 228.)

The Seven Precepts of the Children of Noah can therefore be viewed as the "starting point" of a Noahide's spiritual life. And a Noahide can continue to grow by studying and fulfilling all those mitzvos of the Torah that make one a more ethical and loving person. There is another halachic opinion which is related to our discussion. Rabbi Nissim Gaon, a renowned 11th century sage, writes in his famous introduction to the Talmud that human beings in every generation have an obligation to perform any precept which is suggested by "reason" and "the understanding of the heart." If the prohibition against "loshon hara" can be understood by reason and/or the understanding of the heart, then it may be that Gentiles are already obligated in these laws, according to Rabbi Nissim Gaon. This is a matter that needs to be decided by authorities on Torah law.

To summarize: According to the above sources, it may be that Noahides are obligated in part or all of the Torah's laws of ethical speech, and one should consult a rabbi who is familiar with these laws for a decision. And it is highly commendable for Noahides to voluntarily fulfill all the mitzvos of the Torah regarding ethical and loving behavior, including the mitzvos of ethical speech. As Rabbi Hirsch teaches, they will certainly fulfill these mitzvos in the messianic age. For the Torah contains teachings and precepts which enable all the Children of Noah to become ethical, caring, and loving people and thereby fulfill their potential as human beings created in the Divine image. May we therefore merit to experience the age when, "Torah will go forth from Zion and the word of Hashem from Jerusalem."

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