According to one of the late Dr Margaret T. Singer’s 6 Conditions for Thought Reform, a cult
“Puts forth a closed system of logic and an authoritarian structure that permits no feedback and refuses to be modified except by leadership approval or executive order
The group has a top-down, pyramid structure. The leaders must have verbal ways of never losing.
Members are not allowed to question, criticize or complain — if they do, the leaders allege that the member is defective — not the organization or the beliefs.The individual is always wrong — the system, its leaders and its belief are always right.
Conversion or remolding of the individual member happens in a closed system. As members learn to modify their behavior in order to be accepted in this closed system, they change — begin to speak the language — which serves to further isolate them from their prior beliefs and behaviors.”
The Kabbalah Centre cult attempts to silence its critics who wish to “blow the whistle” on the cult’s corrupt practices, and followers who try to question its ways, by invoking the Torah prohibition of committing lashon hara (evil or derogatory speech about another person).
However, true to their form, the Kabbalah Centre cult distorts the true explanation of lashon hara, so that those that they accuse of committing this transgression are wrong, and that they are always right (thereby meeting Dr Margaret Singer’s above criterion for one of the six conditions for Thought Reform). They go so far as to say that any kind of criticism against them, any bad word against them, is akin to bloodshed/committing murder, and they emphasize the dreadful fate that awaits those who commit such a heinous crime. And also to anyone who pays attention and listens to such criticism.
This has proved to be an extremely effective way for the Kabbalah Centre cult to stop their followers, whose minds are now pretty much in their control, from listening to the warnings of the whistle-blowers and former members. Their warnings have now been dismissed simply as evil speech and the cult members consign the communicator to hell or its equivalent for committing a sin that’s equivalent to murder. The most brainwashed of the Kabbalah Centre cult followers will even say derogatory things about the whistle-blowers and former members for criticizing their beloved cult, completely blind to the irony that they themselves are now committing a “murderous act” according to their own definition!
The fact is that lashon hara, according to Jewish law, is not only permissible in certain circumstances, but even REQUIRED – in which case it’s referred to as lashon hara l’to’eles.
Lashon hara l’to’eles according to the Mishpete Hashalom (Israeli Law):
The underlying foundation of the issue of lashon hara is the lowly, corrupt character inherent in the person who chooses to find fault with others, seek out his weak points, degrade him in the eyes of his peers and then take a perverse pleasure in his downfall. The Torah wants us to be elevated people, not backbiters and lowly peddlers of gossip.
However, this would be true only if we say the lashon hara with the destructive purpose of denigrating the subject or causing conflict. If we are speaking up for a constructive goal – e.g., to decry evil, to help someone who was wronged or to do a service for society – then under certain circumstances, this would not be a violation of the prohibitions of lashon hara or rechilus (tale-bearing), but would rather fall into the category of lashon hara l’to’eles, which is permissible – and even required – provided the following seven conditions are met:
1. Truth: We must be certain that the negative information is true, either because we saw it ourselves or because we have investigated the matter and confirmed that it is true.
2. Wrong: We must think the matter through carefully to make sure that the act was really a wrongdoing according to the Torah. If we are not sure on this point, we are obligated to judge the person favorably.
We also have no right to denigrate a person’s midos or to disparage the conduct of his ancestors or his own past misdeeds, since these are not wrongs. If, however, there is a concern of potential damage to someone, then the mitzvah of lo sa’amod – “Do not stand aside while your fellow’s blood is shed” – applies. In that case, we would have to relate the information to the person in need of protection even if we still have doubts on this point.
3. Rebuke: When possible, we must first try to gently reprove the sinner. Perhaps in this way, we will achieve the constructive goal without having to relate the derogatory information to anyone else.
4. Accuracy: The information must be relayed accurately, without exaggerating the wrongdoing and without omitting any details which would mitigate its severity.
5. Beneficial intentions: Our intentions must be beneficial – not in order to take pleasure at finding fault, and not from motives of personal hatred towards the sinner.
6. Alternatives: When it may be possible to bring about the constructive purpose through means other than relating the lashon hara, we are required to try the alternative method first.
7. No more than the din (judgment): We should not cause the subject more damage than would have been allotted to him had the case been brought to bais din (house of judgment).
If these conditions are met, then lashon hara does not apply, it’s lashon hara l’to’eles, which is actually a requirement if the purpose is to save a life.
But of course, the Kabbalah Centre cult would never tell its members that, as it wouldn’t conform to their closed system of logic that they put forth in order to isolate and reform the minds of their followers to deter them from ever going against the cult’s authoritarian structure.
16 “‘Do not go around spreading slander among your people, but also don’t stand idly by when your neighbor’s life is at stake; I am Adonai.”