## Arakhin Daf 15b

###### Arakhin 15b:1
[Arakhin 15b:1](https://torahapp.org/share/book/Arakhin/r/15b:1)

״אַל תֵּצֵאוּ״ וַיֵּצְאוּ, ״אַל תּוֹתִירוּ״ וַיּוֹתִירוּ.

**William Davidson Edition - English:**
**Do not go out,** as indicated in the verse: “And Moses said: Eat that today; for today is a Sabbath for the Lord; today you will not find it in the field” (Exodus 16:25). **But** nevertheless there were people who **went out** to look for manna, as it is written: “And it came to pass on the seventh day that some of the people went out to gather, and they found none” (Exodus 16:27). The verse also states: “And Moses said to them: Let **no** man **leave any of it** until the morning” (Exodus 16:19), **and** there were people who **left it** until morning, as it states: “But they did not listen to Moses; and some of them left of it until the morning, and it bred worms, and rotted; and Moses was angry with them” (Exodus 16:20).


###### Arakhin 15b:2
[Arakhin 15b:2](https://torahapp.org/share/book/Arakhin/r/15b:2)

שְׁנַיִם בַּשְּׂלָיו [בִּשְׂלָיו] — רִאשׁוֹן וּבִשְׂלָיו שֵׁנִי. בִּשְׂלָיו רִאשׁוֹן — ״בְּשִׁבְתְּכֶם עַל סִיר הַבָּשָׂר״.

**William Davidson Edition - English:**
The Gemara continues its elucidation of the *baraita*: There were **two** trials relating to the quail, one was **on the first** occasion when the **quail** appeared, **and** the other **on the second** occasion the **quail** appeared. The Gemara clarifies: The trial **of the first quail** is described in the verse: “And the children of Israel said to them: Would that we had died by the hand of the Lord in the land of Egypt, **when we sat by the meat pots,** when we ate bread to the full; for you have brought us into this wilderness, to kill this whole assembly with hunger” (Exodus 16:3). Immediately afterward the quail arrived, as the verse states: “And it came to pass in the evening, that the quail came up, and covered the camp; and in the morning there was a layer of dew round about the camp” (Exodus 16:13).


###### Arakhin 15b:3
[Arakhin 15b:3](https://torahapp.org/share/book/Arakhin/r/15b:3)

בִּשְׂלָיו שֵׁנִי — ״וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ״.

**William Davidson Edition - English:**
The **second** trial of the **quail** is described in the verse: **“And the mixed multitude that was among them** desired; and the children of Israel also wept on their part, and said: Would that we were given meat to eat” (Numbers 11:4). Later the verse states: “And there went forth a wind from the Lord, and brought across quails from the sea and let them fall by the camp, about a day’s journey on this side and a day’s journey on the other side, round about the camp, and about two cubits above the face of the earth” (Numbers 11:31).


###### Arakhin 15b:4
[Arakhin 15b:4](https://torahapp.org/share/book/Arakhin/r/15b:4)

בָּעֵגֶל — כִּדְאִיתֵיהּ, בְּמִדְבַּר פָּארָן — כִּדְאִיתֵיהּ.

**William Davidson Edition - English:**
The Gemara concludes its detailing of the Jewish people’s ten trials of God: The trial of **the** golden **calf** is **as it is** described in the Torah (Exodus, chapter 32), and the trial in **the wilderness of Paran** is **as it is** described in the Torah (Numbers, chapter 13).


###### Arakhin 15b:5
[Arakhin 15b:5](https://torahapp.org/share/book/Arakhin/r/15b:5)

אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי יוֹסֵי בֶּן זִימְרָא: מַאי דִּכְתִיב ״מַה יִּתֵּן לְךָ וּמַה יֹּסִיף לָךְ לָשׁוֹן רְמִיָּה״? אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לַלָּשׁוֹן: כׇּל אֵבָרָיו שֶׁל אָדָם זְקוּפִים וְאַתָּה מוּטָל, כׇּל אֵבָרָיו שֶׁל אָדָם מִבַּחוּץ וְאַתָּה מִבִּפְנִים, וְלֹא עוֹד אֶלָּא שֶׁהִקַּפְתִּי לְךָ שְׁתֵּי חוֹמוֹת, אַחַת שֶׁל עֶצֶם וְאַחַת שֶׁל בָּשָׂר, ״מַה יִּתֵּן לְךָ וּמַה יֹּסִיף לָךְ לָשׁוֹן רְמִיָּה״?

**William Davidson Edition - English:**
§ The Gemara returns to the topic of malicious speech. **Rabbi Yoḥanan says in the name of Rabbi Yosei ben Zimra: What** is the meaning of that **which is written: “What shall be given to you, and what more shall be done for you, you deceitful tongue”** (Psalms 120:3)? **The Holy One, Blessed be He said to the tongue: All the** other **limbs of a person are upright, but you are lying** horizontally. **All the** other **limbs of a person are external, but you are internal. And moreover, I have surrounded you with two walls, one of bone,** i.e., the teeth, **and one of flesh,** the lips. **What shall be given to you and what more shall be done for you,** to prevent **you** from speaking in **a deceitful** manner, **tongue?**


###### Arakhin 15b:6
[Arakhin 15b:6](https://torahapp.org/share/book/Arakhin/r/15b:6)

אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי יוֹסֵי בֶּן זִימְרָא: כׇּל הַמְסַפֵּר לָשׁוֹן הָרָע כְּאִילּוּ כָּפַר בָּעִיקָּר, שֶׁנֶּאֱמַר: ״אֲשֶׁר אָמְרוּ לִלְשֹׁנֵנוּ נַגְבִּיר שְׂפָתֵינוּ אִתָּנוּ מִי אָדוֹן לָנוּ״.

**William Davidson Edition - English:**
Furthermore, **Rabbi Yoḥanan says in the name of Rabbi Yosei ben Zimra: Anyone who speaks malicious speech** is considered **as though he denied the fundamental** belief in God. **As it is stated: “Who have said: We will make our tongue mighty; our lips are with us: Who is lord over us”** (Psalms 12:5).


###### Arakhin 15b:7
[Arakhin 15b:7](https://torahapp.org/share/book/Arakhin/r/15b:7)

וְאָמַר רַבִּי יוֹסֵי בֶּן זִימְרָא: כׇּל הַמְסַפֵּר לָשׁוֹן הָרָע, נְגָעִים בָּאִים עָלָיו, שֶׁנֶּאֱמַר: ״מְלׇשְׁנִי בַסֵּתֶר רֵעֵהוּ אוֹתוֹ אַצְמִית״, וּכְתִיב הָתָם: ״לַצְּמִיתֻת״, וּמְתַרְגְּמִינַן: לַחֲלוּטִין.

**William Davidson Edition - English:**
**And Rabbi Yosei ben Zimra says: Anyone who speaks malicious speech** will be afflicted by **leprous marks coming upon him, as it is stated: “Whoever defames his neighbor in secret, I will destroy him [*atzmit*];** whoever is haughty of eye and proud of heart, I will not suffer him” (Psalms 101:5). **And it is written there:** “And the land shall not be sold **in perpetuity [*letzmitut*];** for the land is Mine; for you are strangers and settlers with Me” (Leviticus 25:23). **And we translate** this term *letzmitut* as ***laḥalutin*,** in perpetuity or confirmed.


###### Arakhin 15b:8
[Arakhin 15b:8](https://torahapp.org/share/book/Arakhin/r/15b:8)

וּתְנַן: אֵין בֵּין מְצוֹרָע מוּסְגָּר לִמְצוֹרָע מוּחְלָט אֶלָּא פְּרִיעָה וּפְרִימָה.

**William Davidson Edition - English:**
Rabbi Yosei ben Zimra continues: **And we learned** in a mishna (*Megilla* 8b): **The difference between a quarantined leper,** i.e., one examined by a priest who found his symptoms inconclusive, and who must therefore remain in isolation for a period of up to two weeks to see if conclusive symptoms develop, **and a confirmed [*muḥlat*] leper,** one whose symptoms were conclusive and the priest declared him a definite leper, **is only** with regard to **letting** the hair on one’s head grow **wild and rending** one’s garments. A confirmed leper is obligated to let the hair on his head grow wild and rend his garments; a quarantined leper is not. The similarity in the terms teaches that one who speaks malicious speech will be afflicted with leprous marks.


###### Arakhin 15b:9
[Arakhin 15b:9](https://torahapp.org/share/book/Arakhin/r/15b:9)

אָמַר רֵישׁ לָקִישׁ: מַאי דִּכְתִיב ״זֹאת תִּהְיֶה תּוֹרַת הַמְּצוֹרָע״? זֹאת תִּהְיֶה תּוֹרָתוֹ שֶׁל מוֹצִיא שֵׁם רַע.

**William Davidson Edition - English:**
**Reish Lakish says: What** is the meaning of that **which is written: “This shall be the law of the leper [*metzora*]** in the day of his cleansing: He shall be brought to the priest” (Leviticus 14:2)? This means that **this shall be the law of a defamer [*motzi shem ra*].**


###### Arakhin 15b:10
[Arakhin 15b:10](https://torahapp.org/share/book/Arakhin/r/15b:10)

וְאָמַר רֵישׁ לָקִישׁ: מַאי דִּכְתִיב ״אִם יִשֹּׁךְ הַנָּחָשׁ בְּלֹא לָחַשׁ וְאֵין יִתְרוֹן לְבַעַל הַלָּשׁוֹן״? לֶעָתִיד לָבֹא מִתְקַבְּצוֹת כׇּל הַחַיּוֹת וּבָאוֹת אֵצֶל נָחָשׁ, וְאוֹמְרוֹת: אֲרִי דּוֹרֵס וְאוֹכֵל, זְאֵב טוֹרֵף וְאוֹכֵל, אַתָּה מָה הֲנָאָה יֵשׁ לְךָ? אוֹמֵר לָהֶם: וְכִי מָה יִתְרוֹן לְבַעַל הַלָּשׁוֹן?

**William Davidson Edition - English:**
**And Reish Lakish says: What** is the meaning of that **which is written: “If the serpent bites before it is charmed, then what advantage is there to the master of the tongue”** (Ecclesiastes 10:11). What is the connection between the serpent and the master of the tongue? **In the future, all the animals** will **gather and come to the serpent and** will **say** to it: **A lion tramples** with its paws to kill its prey **and eats; a wolf tears** with its teeth to kill its prey **and eats.** But **you, what benefit do you have** when you bite, as you cannot eat every animal that you kill? The serpent will **say to them: And what is the benefit to the master of the tongue** that speaks malicious speech?


###### Arakhin 15b:11
[Arakhin 15b:11](https://torahapp.org/share/book/Arakhin/r/15b:11)

וְאָמַר רֵישׁ לָקִישׁ: כׇּל הַמְסַפֵּר לָשׁוֹן הָרָע מַגְדִּיל עֲוֹנוֹת עַד לַשָּׁמַיִם, שֶׁנֶּאֱמַר: ״שַׁתּוּ בַשָּׁמַיִם פִּיהֶם וּלְשׁוֹנָם תִּהֲלַךְ בָּאָרֶץ״.

**William Davidson Edition - English:**
**And Reish Lakish says: Anyone who speaks malicious speech increases** his **sins until the heavens, as it is stated: “They have set their mouth against the heavens, and their tongue walks through the earth”** (Psalms 73:9). In other words, while his tongue walks on the earth, his sin reaches the heavens.


###### Arakhin 15b:12
[Arakhin 15b:12](https://torahapp.org/share/book/Arakhin/r/15b:12)

אָמַר רַב חִסְדָּא אָמַר מָר עוּקְבָא: כׇּל הַמְסַפֵּר לָשׁוֹן הָרָע רָאוּי לְסוֹקְלוֹ בְּאֶבֶן, כְּתִיב הָכָא ״אוֹתוֹ אַצְמִית״, וּכְתִיב הָתָם ״צָמְתוּ בַבּוֹר חַיָּי וַיַּדּוּ אֶבֶן בִּי״.

**William Davidson Edition - English:**
**Rav Ḥisda says** that **Mar Ukva says: Anyone who speaks malicious speech,** it is **appropriate to stone him with stones. It is written here:** “Whoever defames his neighbor in secret, **I will destroy him [*atzmit*]”** (Psalms 101:5), **and it is written there: “They have destroyed [*tzamtu*] my life in the dungeon, and have cast stones upon me”** (Lamentations 3:53).


###### Arakhin 15b:13
[Arakhin 15b:13](https://torahapp.org/share/book/Arakhin/r/15b:13)

וְאָמַר רַב חִסְדָּא אָמַר מָר עוּקְבָא: כׇּל הַמְסַפֵּר לָשׁוֹן הָרָע, אֹמֵר הַקָּדוֹשׁ בָּרוּךְ הוּא: אֵין אֲנִי וְהוּא יְכוֹלִין לָדוּר בָּעוֹלָם, שֶׁנֶּאֱמַר: ״מְלׇשְׁנִי בַסֵּתֶר רֵעֵהוּ אוֹתוֹ אַצְמִית גְּבַהּ עֵינַיִם וּרְחַב לֵבָב אֹתוֹ לֹא אוּכָל״, אַל תִּיקְרֵי ״אוֹתוֹ לֹא אוּכָל״ אֶלָּא ״אִתּוֹ לֹא אוּכָל״, וְאִיכָּא דְּמַתְנֵי לַהּ עַל גַּסֵּי הָרוּחַ.

**William Davidson Edition - English:**
**And Rav Ḥisda says** that **Mar Ukva says:** With regard to **anyone who speaks malicious speech, the Holy One, Blessed be He says** about him: **He and I cannot dwell** together **in the world. As it is stated** in the verse: **“Whoever slanders his neighbor in secret, I will destroy him; whoever is haughty of eye and proud of heart, I will not suffer him”** (Psalms 101:5). **Do not read** the phrase as: **“I will not suffer him [***oto***],” but** as: **With him [*ito*] I cannot** bear to dwell. God is saying that He cannot bear having this person in the world with Him. **And there are** those **who teach this** notion of God’s not being able to tolerate a certain type of person in reference **to the arrogant,** i.e., they apply it to the last part of the verse: Proud of heart.


###### Arakhin 15b:14
[Arakhin 15b:14](https://torahapp.org/share/book/Arakhin/r/15b:14)

אָמַר רַב חִסְדָּא אָמַר מָר עוּקְבָא: כׇּל הַמְסַפֵּר לָשׁוֹן הָרָע, אוֹמֵר הַקָּדוֹשׁ בָּרוּךְ הוּא לְגֵיהִנָּם: אֲנִי עָלָיו מִלְּמַעְלָה וְאַתָּה עָלָיו מִלְּמַטָּה נְדוּנֶנּוּ, שֶׁנֶּאֱמַר: ״חִצֵּי גִבּוֹר שְׁנוּנִים עִם גַּחֲלֵי רְתָמִים״, אֵין חֵץ אֶלָּא לָשׁוֹן, שֶׁנֶּאֱמַר: ״חֵץ שָׁחוּט לְשׁוֹנָם מִרְמָה דִבֵּר״.

**William Davidson Edition - English:**
**Rav Ḥisda** further **says** that **Mar Ukva says:** With regard to **anyone who speaks malicious speech, the Holy One Blessed be He says** about him **to Gehenna: I** will be **on him from above, and you** will be **on him from below,** and together **we will judge him** and punish him. **As it is stated: “Sharp arrows of the mighty, with coals of broom”** (Psalms 120:4), **and** the word **“arrow”** means **nothing other than the tongue, as it is stated: “Their tongue is a sharpened arrow; it speaks deceit.** One speaks peaceably to his neighbor with his mouth, but in his heart he lies in wait for him” (Jeremiah 9:7).


###### Arakhin 15b:15
[Arakhin 15b:15](https://torahapp.org/share/book/Arakhin/r/15b:15)

וְאֵין גִּבּוֹר אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: ״ה׳ כְּגִבּוֹר יֵצֵא״, גַּחֲלֵי רְתָמִים הַיְינוּ גֵּיהִנָּם.

**William Davidson Edition - English:**
Mar Ukva continued: **And** the word **“mighty” in** Psalms 120:4 means **nothing other than the Holy One, Blessed be He, as it is stated: “The Lord will go forth as a mighty man,** He will stir up jealousy like a man of war; He will cry; He will shout aloud, He will prove Himself mighty against His enemies” (Isaiah 42:13). And as for the **coals of** the **broom** tree [***gaḥalei retamim***] that burn for a long time, **this is** an allusion to **Gehenna.**


###### Arakhin 15b:16
[Arakhin 15b:16](https://torahapp.org/share/book/Arakhin/r/15b:16)

אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: מָה תַּקָּנָתוֹ שֶׁל מְסַפֵּרי לָשׁוֹן הָרָע? אִם תַּלְמִיד חָכָם הוּא — יַעֲסוֹק בַּתּוֹרָה, שֶׁנֶּאֱמַר: ״מַרְפֵּא לָשׁוֹן עֵץ חַיִּים״, וְאֵין לָשׁוֹן אֶלָּא לָשׁוֹן הָרָע, שֶׁנֶּאֱמַר: ״חֵץ שָׁחוּט לְשׁוֹנָם״, וְאֵין עֵץ אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר: ״עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ״, וְאִם עַם הָאָרֶץ הוּא יַשְׁפִּיל דַּעְתּוֹ, שֶׁנֶּאֱמַר: ״וְסֶלֶף בָּהּ שֶׁבֶר (רוח) [בְּרוּחַ]״.

**William Davidson Edition - English:**
**Rabbi Ḥama, son of Rabbi Ḥanina says: What is the remedy for those who speak malicious speech? If he is a Torah scholar,** let him **study Torah, as it is stated: “A soothing tongue is a tree of life,** but its perverseness is a broken spirit” (Proverbs 15:4). **And** the word **“tongue”** means **nothing other than malicious speech, as it is stated: “Their tongue is a sharpened arrow;** it speaks deceit” (Jeremiah 9:7). **And** the word **“tree”** means **nothing other than Torah, as it is stated: “It is a tree of life to them that lay hold of it”** (Proverbs 3:18). **And if he is an ignoramus,** let him **humble his mind, as it is stated: “Its perverseness is a broken spirit”** (Proverbs 15:4). In other words, one who perverts his tongue with malicious speech should remedy his behavior by cultivating a broken and humble spirit.


###### Arakhin 15b:17
[Arakhin 15b:17](https://torahapp.org/share/book/Arakhin/r/15b:17)

רַבִּי אַחָא בְּרַבִּי חֲנִינָא אוֹמֵר: סִיפֵּר אֵין לוֹ תַּקָּנָה, שֶׁכְּבָר כְּרָתוֹ דָּוִד בְּרוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר: ״יַכְרֵת ה׳ כׇּל שִׂפְתֵי חֲלָקוֹת לָשׁוֹן מְדַבֶּרֶת גְּדֹלוֹת״. אֶלָּא מָה תַּקָּנָתוֹ שֶׁלֹּא יָבֹא לִידֵי לָשׁוֹן הָרָע? אִם תַּלְמִיד חָכָם הוּא יַעֲסוֹק בַּתּוֹרָה, וְאִם עַם הָאָרֶץ הוּא יַשְׁפִּיל דַּעְתּוֹ, שֶׁנֶּאֱמַר: ״וְסֶלֶף בָּהּ שֶׁבֶר (רוח) [בְּרוּחַ]״.

**William Davidson Edition - English:**
**Rabbi Aḥa, son of Rabbi Ḥanina says:** If one has already **spoken** malicious speech, **he has no remedy, as** King **David,** inspired **by Divine Spirit, has already** cut him off with the punishment of ***karet*, as it is stated: “May the Lord cut off [*yakhret*] all flattering lips, the tongue that speaks great things”** (Psalms 12:4). **Rather, what is his remedy** beforehand, **so that he does not come to** speak **malicious speech? If he is a Torah scholar,** let him **study Torah; and if he is an ignoramus** let him **humble his mind, as it is stated:** “A soothing tongue is a tree of life, **but its perverseness is a broken spirit”** (Proverbs 15:4). One who is humble will not come to speak badly about another.


###### Arakhin 15b:18
[Arakhin 15b:18](https://torahapp.org/share/book/Arakhin/r/15b:18)

תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: כׇּל הַמְסַפֵּר לָשׁוֹן הָרָע מַגְדִּיל עֲוֹנוֹת כְּנֶגֶד שָׁלֹשׁ עֲבֵירוֹת, עֲבוֹדָה זָרָה וְגִילּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים. כְּתִיב הָכָא ״לָשׁוֹן מְדַבֶּרֶת גְּדוֹלוֹת״, וּכְתִיב בַּעֲבוֹדָה זָרָה ״אָנָּא חָטָא הָעָם הַזֶּה חֲטָאָה גְדֹלָה״.

**William Davidson Edition - English:**
**The school of Rabbi Yishmael taught: Anyone who speaks malicious speech increases** his **sins** to the degree that they **correspond** to the **three** cardinal **transgressions: Idol worship, and forbidden sexual relations, and bloodshed.** This can be derived from a verbal analogy based on the word “great.” **It is written here:** “May the Lord cut off all flattering lips, **the tongue that speaks great things”** (Psalms 12:4). **And it is written with regard to idol worship:** “And Moses returned to the Lord, and said: **Oh, this people have sinned a great sin,** and have made for themselves a god of gold” (Exodus 32:31).


###### Arakhin 15b:19
[Arakhin 15b:19](https://torahapp.org/share/book/Arakhin/r/15b:19)

בְּגִילּוּי עֲרָיוֹת כְּתִיב: ״וְאֵיךְ אֶעֱשֶׂה הָרָעָה הַגְּדֹלָה הַזֹּאת״, בִּשְׁפִיכוּת דָּמִים כְּתִיב: ״גָּדוֹל עֲוֹנִי מִנְּשֹׂא״.

**William Davidson Edition - English:**
**With regard to forbidden sexual relations it is written** that when Potiphar’s wife attempted to seduce Joseph he responded: **“How can I do this great wickedness,** and sin against God” (Genesis 39:9). **With regard to bloodshed it is written,** after Cain murdered his brother: “And Cain said to the Lord: **My punishment is greater than I can bear”** (Genesis 4:13). The Torah describes each of these three cardinal sins with the word “great” in the singular, whereas malicious speech is described with the plural term “great things,” indicating that it is equivalent to all three of the other transgressions together.


###### Arakhin 15b:20
[Arakhin 15b:20](https://torahapp.org/share/book/Arakhin/r/15b:20)

״גְּדוֹלוֹת״ אֵימָא תַּרְתֵּי! הֵי מִינַּיְיהוּ מַפְּקָא?

**William Davidson Edition - English:**
The Gemara asks: Granted that with regard to malicious speech the verse uses the plural: **“Great things,”** but the plural indicates a minimum of two. If so, one can only **say** that malicious speech is equivalent to **two** of the cardinal transgressions. The Gemara responds: **Which of them** could be **taken out** as less than the other two? All three are equal. Therefore malicious speech must be equivalent to all three.


###### Arakhin 15b:21
[Arakhin 15b:21](https://torahapp.org/share/book/Arakhin/r/15b:21)

בְּמַעְרְבָא אָמְרִי: לָשׁוֹן תְּלִיתַאי קָטֵיל תְּלִיתַאי, הוֹרֵג לַמְסַפְּרוֹ, וְלַמְקַבְּלוֹ, וְלָאוֹמְרִין עָלָיו.

**William Davidson Edition - English:**
**In the West,** Eretz Yisrael, **they say: Third speech,** i.e., malicious speech about a third party, **kills three** people. **It kills the one who speaks** malicious speech, **and the one who accepts** the malicious speech when he hears it, **and** the one **about** whom the malicious speech is **said.**


###### Arakhin 15b:22
[Arakhin 15b:22](https://torahapp.org/share/book/Arakhin/r/15b:22)

אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: מַאי דִּכְתִיב ״מָוֶת וְחַיִּים בְּיַד לָשׁוֹן״, וְכִי יֵשׁ יָד לַלָּשׁוֹן? לוֹמַר לָךְ: מָה יָד מְמִיתָה — אַף לָשׁוֹן מְמִיתָה. אִי מָה יָד אֵינָהּ מְמִיתָה אֶלָּא בְּסָמוּךְ לָהּ — אַף לָשׁוֹן אֵינָהּ מְמִיתָה אֶלָּא בְּסָמוּךְ לָהּ? תַּלְמוּד לוֹמַר: ״חֵץ שָׁחוּט לְשׁוֹנָם״.

**William Davidson Edition - English:**
**Rabbi Ḥama, son of Rabbi Ḥanina, says: What** is the meaning of that **which is written: “Death and life are in the hand of** the **tongue”** (Proverbs 18:21). **Does the tongue have a hand?** Rather the verse comes **to tell you** that **just as a hand can kill, so too a tongue can kill. If** you were to claim that **just as the hand kills only from close by, so too the tongue kills only from close by,** therefore **the verse states: “Their tongue is a sharpened arrow”** (Jeremiah 9:7). The tongue kills like an arrow that is fired from a bow, at a great distance.


###### Arakhin 15b:23
[Arakhin 15b:23](https://torahapp.org/share/book/Arakhin/r/15b:23)

אִי מָה חֵץ עַד אַרְבָּעִים וַחֲמִשִּׁים אַמָּה, אַף לָשׁוֹן עַד אַרְבָּעִים וַחֲמִשִּׁים אַמָּה? תַּלְמוּד לוֹמַר: ״שַׁתּוּ בַשָּׁמַיִם פִּיהֶם וּלְשׁוֹנָם תִּהֲלַךְ בָּאָרֶץ״.

**William Davidson Edition - English:**
**If** you say that **just as an arrow** can kill only within the distance it can be shot, which is **up to** about **forty or fifty cubits, so too a tongue** can kill only from **up to forty or fifty cubits,** therefore **the verse teaches: “They have set their mouth against the heavens, and their tongue walks through the earth”** (Psalms 73:9). This teaches that malicious speech can reach great distances, even the distance between heaven and earth.


###### Arakhin 15b:24
[Arakhin 15b:24](https://torahapp.org/share/book/Arakhin/r/15b:24)

וְכִי מֵאַחַר דִּכְתִיב ״שַׁתּוּ בַּשָּׁמַיִם פִּיהֶם״, ״חֵץ שָׁחוּט לְשׁוֹנָם״ לְמָה לִי? הָא קָמַשְׁמַע לַן, דְּקָטֵיל כְּחֵץ.

**William Davidson Edition - English:**
The Gemara asks: **But since it is written: “They have set their mouth against the heavens,** and their tongue walks through the earth” (Psalms 73:9), which teaches that malicious speech reaches between heaven and earth, **why do I** need that which we derived from the verse: **“Their tongue is a sharpened arrow”** (Jeremiah 9:7), i.e. that a tongue can kill from the distance an arrow flies? The Gemara answers: **This teaches us that** a tongue **kills** in the **same** manner that **an arrow** kills.


###### Arakhin 15b:25
[Arakhin 15b:25](https://torahapp.org/share/book/Arakhin/r/15b:25)

וְכִי מֵאַחַר דִּכְתִיב ״חֵץ שָׁחוּט לְשׁוֹנָם״, ״מָוֶת וְחַיִּים בְּיַד לָשׁוֹן״ לְמָה לִי? לְכִדְרָבָא, דְּאָמַר רָבָא: דְּבָעֵי חַיִּים — בְּלִישָּׁנֵיהּ, דְּבָעֵי מִיתָה — בְּלִישָּׁנֵיהּ.

**William Davidson Edition - English:**
The Gemara further asks: **But since it is written: “Their tongue is a sharpened arrow”** (Jeremiah 9:7), **why do I** need the verse: **“Death and life are in the hand of the tongue”** (Proverbs 18:21), which merely teaches that a tongue can kill? The Gemara answers: This verse is necessary **for** a statement **of Rava, as Rava says: One who wants life** can attain it **by** means of **his tongue,** which he can use for speaking appropriately and studying Torah. **One who wants death** can also attain it **by** means of **his tongue,** by using it for inappropriate and malicious speech.


###### Arakhin 15b:26
[Arakhin 15b:26](https://torahapp.org/share/book/Arakhin/r/15b:26)

הֵיכִי דָּמֵי לִישָּׁנָא בִּישָׁא? רָבָא אָמַר: כְּגוֹן דְּאָמַר ״אִיכָּא נוּרָא בֵּי פְלָנְיָא״. אֲמַר לֵיהּ אַבָּיֵי: מַאי קָא עָבֵיד? גַּלּוֹיֵי מִילְּתָא בְּעָלְמָא הוּא! אֶלָּא דְּמַפֵּיק בְּלִישָּׁנָא בִּישָׁא, דְּאָמַר: ״הֵיכָא מִשְׁתְּכַח נוּרָא אֶלָּא בֵּי פְלָנְיָא״.

**William Davidson Edition - English:**
The Gemara asks: **What is considered malicious speech?** In other words, how is malicious speech defined and what are the limits of the prohibition? **Rava said: For example, if one says: There is** always **fire at so-and-so’s home,** indicating that they are always cooking food there. **Abaye said to** Rava: **What did** this person **do** wrong by saying that there is always fire in that home? His statement **is merely revealing** the true **facts,** and is not malicious speech. **Rather,** it is considered malicious speech if he **expressed** this **in a slanderous** manner. For example, **if he says: Where** else can one **find fire except at so-and-so’s home,** because they are always cooking food there.


###### Arakhin 15b:27
[Arakhin 15b:27](https://torahapp.org/share/book/Arakhin/r/15b:27)

אָמַר רַבָּה: כֹּל מִילְּתָא דְּמִיתְאַמְרָא בְּאַפֵּי מָרַהּ, לֵית בַּהּ מִשּׁוּם לִישָּׁנָא בִּישָׁא. אֲמַר לֵיהּ: כׇּל שֶׁכֵּן חוּצְפָּא וְלִישָּׁנָא בִּישָׁא! אֲמַר לֵיהּ: אֲנָא כְּרַבִּי יוֹסֵי סְבִירָא לִי, דְּאָמַר רַבִּי יוֹסֵי: מִיָּמַי לֹא אָמַרְתִּי דָּבָר וְחָזַרְתִּי לַאֲחוֹרַי. אָמַר

**William Davidson Edition - English:**
**Rabba says: Any statement that is said in the presence of its master,** i.e., if the subject of the statement was there, **does not have** any prohibition **due to malicious speech.** Abaye **said to him: All the more so** it is proscribed speech, as it is both **impudence and malicious speech.** Rabba **said to** Abaye: **I hold in accordance with** the opinion of **Rabbi Yosei, as Rabbi Yosei says: In all my days I never said something and then turned around** to see if the person I was speaking about was standing behind me listening, as I would say it even to the person involved. He **says,**