The Torah commands in Parashat Kedoshim (Vayikra 19:16), “Lo Telech Rachil Be’amecha,” which is understood as a warning against gossiping. Specifically, the Sefer Ha’hinuch writes, if somebody heard Reuben talk pejoratively about Shimon, he may not report to Shimon what Reuben said about him. This is allowed, however, if the person shares this information with Shimon so that Shimon can protect himself from harm which Reuben seeks to inflict upon him, or if his intention is to prevent a conflict between them. But sharing this information for a non-constructive purpose is forbidden. The Midrash brings a number of different approaches for the etymology of the word “Rachil” (“gossiping”). One view associates this term with the word “Rochel” – “peddler.” The gossiper “peddles” his wares – not tangible merchandise, but rather “inside information” about other people. Another view claims that the word “Rachil” means “Rach La’zeh Ve’kasheh La’zeh” – “soft to this one, harsh on the other one.” The gossiper is “soft,” or kind, to the person he speaks to, sharing with him information, but is “hard” – unkind – to the person spoken about, as he does not want his words to be repeated and shared with other people. The reason behind this Misva, the Sefer Ha’hinuch writes, is that Hashem is concerned about our wellbeing, and He therefore does not want people to be hurt through gossip, which causes friction and divisiveness. It is also forbidden to speak in praise of somebody to a person who we know dislikes that individual. Hearing that fellow’s praise will cause the person to respond by speaking derogatorily about the fellow, in an effort to change the speaker’s positive assessment, and so this is not allowed. If somebody was, G-d-forbid, convicted of a capital offense, executed and hung, then it is forbidden to say to his family member, “Can you hang up this fish for me,” because the word “hang” brings to mind the loss which he suffered, thereby causing emotional pain. This Misva applies in all times, in all places, and to both males and females. One who shares gossip about his fellow violates this prohibition, but is not liable to Malkut, because this violation is committed verbally, and not through an action. However, the Sefer Ha’hinuch warns that G-d has an unlimited number of methods at His disposal to punish those who share gossip about their fellow Jew. The Sefer Ha’hinuch notes that this command includes also the grave prohibition of “Mesira” – informing hostile, non-Jewish government authorities about a fellow Jew so they can take his money or imprison or kill him. For the sake of protecting the Jewish community from such villains, the Sages enacted that it is even permissible to kill a Moser (one who informs the government about a fellow Jew), after the Moser is warned and says explicitly that he is going to commit this offense despite the warning. The Rambam writes that a Moser may be killed only if he intends to share information about a Jew, but not after the fact, unless it is known that he is likely to repeat the crime. In the case of a Moser who is planning to reveal information, the Rambam writes, “Kol Ha’kodem Le’horgo Zocheh” – the first one to kill the Moser is meritorious, as this man poses a grave threat and must be eliminated as swiftly as possible. A person who is a proven, repeated offender, providing the government with information on multiple occasions, may be killed even without warning. A Moser cannot excuse his conduct by claiming that he has come under pressure to divulge information about his fellow Jews to the authorities; even in such a case, he must be put to death for the sake of protecting the Jewish community. If a Moser is killed, his money is not confiscated, but is rather left to his inheritors, who might likely be righteous.