I'd say try anonymously contacting Rabbi Zylberman, who is involved in official Orthodox conversion standards for many institutions; he'll best know what to do (if anything) depending on the specifics of the case.
But this is a job for a professional.
Though honestly if the new convert is clearly keeping absolutely nothing whatsoever immediately post-...
The Mishnah in Sanhedrin says "... an apikores has no share in the world to come." Commenting on this records the Gemara (San. 99b):
רב ור' חנינא אמרי תרוייהו זה המבזה ת"ח
Trans.: Both Rav and R. Chanina interpret this ["apikores" to mean] one who disrespects a talmid chacham
Another Gemara in Shab. (119b) states:
א"ר יהודה לא חרבה ירושלים אלא בשביל ...
The Talmud (Yoma 4b) relates:
ויקרא אל משה וידבר למה הקדים קריאה לדיבור? לימדה תורה דרך ארץ, שלא יאמר אדם דבר לחבירו אלא אם כן קורהו. מסייע ליה לרבי חנינא, דאמר רבי חנינא: לא יאמר אדם דבר לחבירו אלא אם כן קורהו. לאמר אמר רבי (מוסיא בר בריה דרבי מסיא משמיה דרבי מוסיא) +מסורת הש"ס: [מנסיא]+ רבה: מניין לאומר דבר לחבירו שהוא בבל יאמר, עד שיאמר לו לך אמור - ...
R. Yehuda Herzl Henkin deals with this in a responsum (בני בנים ג:יח) and asserts that the story and the halacha are not true.
ובספר עלי תמר על הירושלמי שם הביא סיפור על בעל החפץ חיים ז"ל שנסע
ברכבת ופגש יהודי שלא הכיר שהוא החפץ חיים וסיפר לו שהוא נוסע לבקר אצל
החפץ חיים בראדין והפליג בשבחו והחפץ חיים אמר לו למה אתה הולך אליו כי
אינו גדול כמו שאתה ...
One who blasphemes G-d is executed. Mishne Torah, Avodas Kochavim, 2:7
A Jewish king may execute someone for speaking against him (rebellion
against the monarch). Mishneh Torah, Melachim 3:8
One who disrespects a Jewish sage is excommunicated. Mishneh Torah, Talmud Torah 6:11-12
A sage who rules against the ruling of the Sanhedrin is executed. Mishne Torah, ...
This is a rather famous story I believe. R. Hershel Schachter in Nefesh Harav (pg 150) quotes Rabbi Soloveitchik: (loose translation)
there's no novelty in saying that the Chofetz Chaim said that one cannot speak lashon hara about oneself (i.e. it's obviously prohibited), because after all, the whole concept of 'maris ayin' shows that a person doesn't ...
One example is from Y'vamos (49b), which states that Y'sha'yahu died because he had said (Y'sha'ya 6:5) "and I dwell amidst a nation of impure lips":
כי מטא להדי פומא נח נפשיה משום דאמר ובתוך עם טמא שפתים אנכי יושב
Further, it seems likely that Y'sha'yahu was only talking to himself, not per se to HaShem (though it was in the presence of a vision of HaShem'...
Rashi on Exodus 4:3 quotes the Midrash as indicating that God was disapproving of Moshe's telling him lashon hara:
ויהי לנחש: רמז לו שסיפר לשון הרע על ישראל ותפש אומנותו של נחש:
and it became a serpent-: [This was how] He hinted to him [Moses] that he had spoken ill of Israel (by saying, “They will not believe me,” ) and he had adopted the art ...
To answer the question of the title, normally one would not be allowed to speak ill of someone even if it is or combined with speaking of that person's merits.
However, in this case the newspaper is allowed to speak of this restaurant owner's lack of kashrus, because it is already a well know fact (see Sefer Chafetz Chaim, Klal 4, Beer Mayim Chaim 41) as ...
This is indeed what the Talmud states:
אמר רבה רבה בר רב הונא כל מילתא דמיתאמרא באפי תלתא לית בה משום לישנא
בישא מ"ט חברך חברא אית ליה וחברא דחברך חברא אית ליה
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. (Soncino ...
From what I've seen, the books available at https://chafetzchayim.org/ seem to be a fairly straightforward translation of almost all the works if the Chafetz Chaim.
You can see for yourself if you like the format, as they have full and complete text documents of their work available for anyone to read. Here is the page for their Sefer Chafetz Chaim, scroll ...
Israeli rabbinic courts have attempted to nullify conversions by other courts where they considered that the convert was not sincere at the time of the conversion. The Rabbinical Council of America has objected: See http://blogs.jta.org/telegraph/article/2008/05/06/999936/rca-speaks-out-against-attempts-to-nullify-conversions. In favor of nulification is ...
As I noted in my answer to a very similar question, R. Isaac Ben Sheshet has a responsum in which he asserts that the Sages often exaggerated the severity of sins in order to prevent people from stumbling in them. He specifically gives this Talmudic passage about lashon harah as an example of such an exaggeration:
Shu"t HaRivash # 171
ומה שאמרת שהגאונים ...
The Shalo Hakadosh (Parshas Vayeshiev) writes that from the words "ויבא יוסף את דיבתם רעה" (Yosef brought evil reports to his father), it seems that Yosef did not fabricate these stories (otherwise it should have said he "made up" the reports).
The Midrash relates that Yosef would tell his father that his brothers were guilty of eating meat that was not ...
According to an article on "Internet Privacy in Halacha" by R' Asher Meir in the Winter 2014 issue of Jewish Action, it is forbidden to publicize someone's secret identity.
R' Meir says that revealing someone else's private information violates the prohibition in Vayikra 19:16:
... לֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ
You shall not go around as a ...
A point to remember when there is reason to discourage the shidduch is that Lashon Hara for a to'eles is permitted only when there is no other way to achieve the same constructive outcome.
My Rosh Yeshivah told us that as a teacher of many eligible bochurim he often received inquiries about the suitability of a particular student. If there was indeed some ...
From reading Sefer Chafetz Chaim, it appears that the answer to this question is usually no (Chafetz Chaim 4:4, 8:1, 8:4, 8:13). R. Binymin Zilber in Shut Az Nidberu 14:60,69 understands that speaking evil about non-religious Jews is permitted (see below), but discourages it because we shouldn't be increasing negative feelings between ourselves and ...
One source can be found in Sefer Chafetz Chayim, in the introduction, where he lists positive commandments that one may transgress when speaking Lashon Hara (Sif Zayin, pages 70-71 of Volume 1 in the link).
In a nutshell, one violates the prohibition of וּמִקְדָּשִׁי תִּירָאוּ - revere My sanctuaries (Vayikra 19:30).
I just want to clarify, this ...
The Shulchan Aruch 606:3 writes
ג. תקנת קדמונינו וחרם שלא להוציא שם רע על המתים:
There is a takana (enactment ) and a ban that one shouldn't speak evil about the deceased.
I think it is a common misconception that speaking evil of the dead is worse than the living,but as one can see it is not true. Speaking ill of the living is worse.
Rav Yaakov Kaminetsky in Emes L'Yaakov (Bereishis 34:37):
I was asked by a student how to explain the fact that the Torah
includes descriptions of what happened with Yosef and his brothers.
Isn't this a violation of the prohibition of the laws of lashon harah?
Initially I answered that in truth the prohibition of lashon harah
only applies when ...
As mentioned in this other Mi Yodeya answer here:
The Chafetz Chaim in Hilchos Lashon Hara (Klal 6, Sif 4) does give an allowance to listen to someone vent about their day, but only so that they can get it off their chest and won't go telling more people. He also says that the one listening has to be careful not to actually believe it.
From his words "in ...
R. Yitzchak Yosef in Yalkut Yosef Mo'adim 406:17 rules that if one spoke Leshon Hara about his fellow, and the victim is unaware of this, he should not explicitly confess his sin to the victim, but instead should seek forgiveness from him in a general manner.
In the footnote, he notes that this ruling follows the opinion of R. S Z Auerbach (who himself ...
In 2 Samuel 16, when David flees Jerusalem after Avshalom's conspiracy, Ziba the slave comes to David with provisions, and claims Mephibosheth that has broken faith with David to join Avshalom. David responds by giving all that belonged to Mephibosheth to his slave Tziva instead. Finally, in 2 Samuel 19,28 when David returns to Jerusalem, Mephibosheth tells ...
According to R. Menahem HaMeiri the definition of l'shon hara, is speech that is meant to be defamatory or hurtful. Thus, statements of a negative nature that are said for a positive reason (in this case warning others of a negative landlord), and not to hurt others, are permissible since by definition they are not l'shon hara. These are his words in is ...
I would suggest sending a message to the Chabad headquarters.
Lubavitch World Headquarters
770 Eastern Parkway
Brooklyn, New York 11213
Phone: 718 774.4000
Fax 718 774.2718
I would think a critical point here (though not necessarily the only point) would be the concept of lashon hara leto'elet -- something that's necessary to be said for a productive purpose.
Rabbi Yitzchak Breitowitz has a lecture on the subject where he asks if one can be an investigative journalist and stay within the laws of lashon hara. Well, what is the ...
Rabbi Samson Rephael Hirsh - Shemos 32:22 - explains that actually Aharon took the blame on himself by saying that it was not the Jews fault that they made a Egel, they were in a bad situation and I assisted them.
כי ברע הוא - אהרן לוקח את כל האשמה על עצמו, וגם אינו מספר על נסיונותיו
להשהותם במעשיהם. הוא אומר, כאשר בא העם בהחלטיותו, כפי שהוא תמיד בהיותו
Rav Moshe Isserles (Rema) states that, as per Shabbat 55b, saying Reuven sinned by sleeping with Bilhah constitutes forbidden speech (Responsa, no. 11). It qualifies as hotza’as shem ra. Presumably this reasoning would then extend to any other deceased person.
See also Shabbat 96b where R' Yehuda ben Betaira reprimands R' Akiva for attempting to reveal the ...