Shimon, suo figlio, dice: Tutti i miei giorni sono cresciuto tra i saggi, e non ho trovato niente di meglio per il (mio) corpo del silenzio [vale a dire, sentirmi vergognato e rimanere in silenzio.] E non è l'espressione che è primario ma l'atto [vale a dire, e sapere che il silenzio è buono, poiché anche per esporre e parlare in Torah, di cui non c'è nulla di più grande, la ricompensa principale è per l'atto (che ne consegue); e se uno espone e non agisce (su ciò che dice), sarebbe meglio se rimanesse in silenzio e non esponesse.] E tutti coloro che aumentano le parole portano il peccato. [Perché così troviamo con Eva, che "ha accresciuto le parole" nel dire (Genesi 3: 3): "Dio disse: 'Non ne mangerai e non lo toccherai". "Aggiunse" toccando ", che non le era stato proibito e il serpente la spinse fino a quando non lo toccò. E le disse: "Proprio come non c'è morte nel toccarlo, così non c'è morte nel mangiarlo". E questo ha portato al suo peccato di mangiare dalla frutta. Come dice Salomone (Proverbi 20: 6): "Non aggiungere alle sue parole, affinché non ti rimproveri e ti sembri falso."]
Chofetz Chaim
And I shall begin by saying that it is forbidden to shame one's friend for an insufficiency in what he possesses — whether in wisdom, strength, wealth, or the like. I shall explain my meaning in all of its details: "wisdom" — telling people that Ploni is not wise. And there is no difference here as to whether it is false or partially true and he exaggerates the actuality. — This is certainly a great sin, in the order of "spreading an evil report." For he demeans his friend by his falsehoods. — But even if it is the absolute truth, have not all the Rishonim "rooted it within us" that lashon hara [is forbidden] even if true! (See Principle I.) And this thing, negating one's possession of a certain eminence, is certainly also in the category of lashon hara. For did the Rambam not write (Avoth 1:17): "Lashon hara is relating one's evils and his blemishes and demeaning a Jew in any way, even if the demeaned one were [indeed] deficient, etc." As he expatiates there, it is called lashon hara if what he says about him is true. (See also what the Rambam has written in Hilchoth Deoth 7:5 to the effect that lashon hara is something, which when it becomes known to men, causes someone to be harmed in his body or in his money or to aggrieve him or to frighten him.) It seems clear, then, that negating one's possession of a certain eminence is absolute lashon hara according to the Torah. For upon reflection we find that this can result in monetary loss or grief, etc.
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Gray Matter III
A much stronger justification for the common practice might be derived from Rashi (ad. loc. s.v. Hakorei). He explains that the Gemara censures one who “while drinking wine, derives his amusement from words of Torah and reads pesukim aloud to amuse those at the party.” Rashi seems to imply that the prohibition applies only when Torah verses are used in a degrading manner, as the language of the Gemara (ad. loc.) seems to suggest. This gives the impression (unlike Rav Moshe) that as long as the music does not degrade the Torah, there is no prohibition, even if one is not listening to the music in the context of performing a mitzvah (such as rejoicing with a chatan and kallah). This limitation of the prohibition also is implied by the comments of the Rambam (Avot 1:17), wherein he writes, “The Torah forbade turning words of prophecy into songs of baseness and inappropriate things.” This indicates that the prohibition exists only if the pesukim are sung in a degrading manner. If, on the other hand, the songs are not of “baseness and inappropriate things,” it would be permissible.
