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Are we guilty of violating the laws of Lashon Hara for exposing these immoral "Torah teachers"?

We have, as expected, been wrongly accused of Lashon Hara for exposing predators such as Peter Sander, Mark Griffin, and Tovia Singer. These people don't know Torah or the proper approach to Lashon Hara. False Torah teachers who are abusing women sexually, financially, lying to them, blaming them, and causing them spiritual, mental, and possibly even physical harm are NOT protected by the laws of Lashon Hara. Furthermore, the works of the Chofetz Chaim are frequently misused and abused to defend pedophiles and other sex offenders.

The following resources are to help educate people on a true understanding of Lashon Hara, and remind us all to use common sense - people who are potentially dangerous, spiritually, physically, or otherwise must be exposed if the do not repent and make teshuva.

Rambam's Mishneh Torah states in Deot 6:8, "In regard to matters between one man and another. However, in regard to spiritual matters, if [a transgressor] does not repent [after being admonished] in private, he may be put to shame in public and his sin may be publicized. He may be subjected to abuse, scorn, and curses until he repents, as was the practice of all the prophets of Israel." https://www.chabad.org/library/article_cdo/aid/910346/jewish/Deot-Chapter-Six.htm

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From our Breslov Rabbi On Lashon Hara:

I have written frequently about my feelings about Chofetz Chaim's teachings on lashon hara. I DO NOT LIKE THEM. Although he undoubtedly meant well, seeing malicious gossip as a huge problem, he expanded the laws to a point where one is afraid to say ANYTHING. In RAMBAM, the laws of lashon hara consist of eight short paragraphs. Chofetz Chaim made that into many hundreds. He did include the times that we MUST speak evil of others (exposing predators, charlatans, people who pose a danger to others), but he puts so many caveats on these, that most people are afraid to even speak against those who must be exposed; when, in fact, we must speak. The result is that the Orthodox community has become a refuge for every pervert, scoundrel, and criminal, as they know that none will speak. I am very concerned over these issues. Rav Kiwak, once said, "the greatest crimes are committed for fear of speaking lashon hara".

LAWS OF LASHON HARA (RAMBAM DE'OT, Chapter 7. THIS IS IT!!!!!
https://www.chabad.org/library/article_cdo/aid/910347/jewish/Deot-Chapter-Seven.htm

LaShon Hara Against the Wicked by halachic gaon Rabbi David Bar Haim of Machon Shilo
https://youtu.be/D7A_wAckZSA

Sefer HaChinuch (236) writes that the prohibition is not relevant if one’s “intention is to remove the threat of damage and resolve a conflict.”

Rambam, Hilchos and Rabbeinu Yona (Shaarei Teshuva, 3:221 Rotze’ah UShmirat Nefesh 1:14) writes that “incidents between man and his neighbor, such as those involving theft, robbery, damage, and the causing of pain, shaming, and wronging with words, may be revealed to others.”

R. Yisrael Isser Isserlin (Pithei Teshuva, Orach Chayim 156) similarly writes: “I want to protest about the even greater and more common sin of refraining from speaking negatively when it is necessary to save someone from being harmed.” R. Isserlin argues that one should always be concerned about the impact of not relating such lashon hara.

Regarding sexual abuse, experience has taught us that perpetrators are likely to repeat their behavior, and there is usually no other means of prevention aside from involving social services and/or law enforcement authorities. Therefore, since the purpose of relaying information relating to sexual abuse is constructive, there is absolutely no prohibition of lashon hara.

Numerous Achronim, including the Sema (399:30) and Shach (399:45), rule accordingly; the latter even writes that one must report and testify in secular court against one who is “ragil lehakot” (a repeat physical abuser).

Some fear that taking action to prevent sexual abuse may cause a chillul Hashem. But communal silence regarding physical and sexual abuse is itself a grave desecration of Gd’s name and brings shame upon the entire community. This phenomenon causes many to lose trust in the community, its leadership, and, ultimately, Gd.

In “Chafetz Chaim: A Lesson a Day” p. 132, Rabbi Yitzchak Berkowitz lists the major categories of constructive purposes for which Lashon Hara may be spoken:
- To influence the subject to improve by discussing his faults with someone who can help him.
- To prevent someone from being harmed by the subject, or help someone who was already harmed by the subject.
- To help end a dispute between individuals which could escalate to the community level.
- To help others learn from the subject’s mistakes.

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From the Jewish Coalition Against Sexual Abuse/Assault (JCASA) - Lashon Hara and Sexual Crimes ('derogatory speech, that is true')

Chofetz Chaim (Incest, Sexual Abuse, Sexual Assault, Clergy Sexual Abuse Professional Sexual Misconduct, Sexual Harassment)

Thou shalt not go up and down as a talebearer among thy people; neither shalt thou stand idly by the blood of thy neighbor" (Leviticus 19:16).

Table of Contents:

- The Physical, Sexual and Emotional Abuse of Children

- By Rabbi Mark Dratch

- When Scandal Hits Home

- By Gary Rosenblatt

- Let Them Talk: The Mitzvah to Speak Lashon Hara - By Rabbi Mark Dratch - Informing on Others for Violating American Laws: A Jewish Law Review

Read article: https://theawarenesscenter.blogspot.com/2001/01/lashon-hara-and-sexual-assault.html