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LHLeft Hand
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LHLa Hora (Guatemalan newspaper)
LHLuteinizing Hormone (same as ISCH)
LHLecture Hall (various schools)
LHLauryn Hill (musician)
LHLower Half
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LHLearning Handicapped
LHLightly Hinged (philatelic auction term)
LHLow Head
LHLost Horizon
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LHLoad High (MS-DOS config.sys statement)
LHLysyl Hydroxylase
LHLine Haul
LHLernout & Hauspie (speech recognition software firm)
LHLoad Halfword (IBM)
LHLine Hunting
LHLink Header (TMN)
LHLionHearts (Ragnarok Online gaming clan)
LHLashon Hara
LHLast Horizon (online gaming)
LHLanding Helicopter
LHLebanese Hezbollah
LHl'Hôpital's Rule (calculus)
LHLink Handler
LHLeading Hands
LHLondon Hydro
LHLoud House (Nintendo chat room)
LHLima-Hamilton Corporation (locomotive manufacturer)
LHLazyhuff (algorithm for calculating minimum-redundancy codes)
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References in periodicals archive ?
We have an obligation to refrain from lashon hara, gossip and improper speech, and from rechilut, slander.
After all, in almost every case of whistleblowing, the whistleblower is publicly speaking lashon hara. The answer, at least according to the Chofetz Chaim, is that one is allowed to speak negatively about others to prevent harm to a third party (Sefer Chofetz Chaim, Chapter 10, paragraph 2).
Though we like to think in the United States that there's a public right to know about everything, the law doesn't support lashon hara except when there is a clear and present danger.
The prohibition against lashon hara, speaking ill even if true, does not apply when the goal of the speech is any of the above.
I think there's a difference between what Torah calls lashon hara ("evil tongue") and gossip.
The Torah prohibits us from engaging in gossip, or lashon hara. Abstaining from the pleasure of discussing the foibles of our friends, relatives and neighbors is no simple feat.
The reason is that our concern with gossip is not merely a concern for others; it is, ironically, primarily for our own good that we avoid lashon hara. Engaging in gossip is detrimental to human development because it harnesses our most precious assets--our minds, hearts and power of speech--in the service of a petty indulgence.
It is only when our objective is personal gratification or self-aggrandizement that our speech can be condemned as lashon hara.
The prohibition for speaking lashon hara originates from two verses in the Torah.
The basics are clear: Tradition says to avoid lashon hara (the "evil tongue") like the plague, and we should.
The wrongs we commit by means of the internet are not so very different from those that our tradition describes us committing "openly and in secret...with our speech...with foolish talk...by means of our evil inclination." Social media extends the reach of all this lashon hara and other bad behavior.
Many of its 44 sample shortcomings deal with speech, whether "utterance of lips," "evil tongue" (lashon hara) or "false vows." Amid today's ubiquitous impersonal social media, the theme is amplified: thoughtless keyboard-clacking; 5 a.m.