And Rav Sheises also said in the name of Rebbi Elazar ben Azaryah, Anyone who tells over Lashon Hara and anyone who accepts Lashon Hara, and anyone who gives false testimony is fit to be thrown to the dogs as the Torah says, (Exodus 22, 30) "To the dogs you should throw it" and next to it (Exodus 23,1) "Do not bear a false report etc." Read it also "Do not cause to be accepted.

[10] This is what is written (Ecclesiastes 5:5): 'Do not let your mouth bring guilt upon your flesh.' The Rabbis say that this verse is speaking about those who engage in lashon hara (evil speech). How so? 'Do not let your mouth,' what does this mean? Since the mouth speaks lashon hara, it sins against the body by causing it to be afflicted. This is what it means by 'bringing guilt upon your flesh,' that the mouth sins against the flesh. What does it say (Ecclesiastes 5:5): 'Do not say in the presence of the messenger that it was a mistake,' meaning, do not say, 'I will go and speak lashon hara, and no creature will know.' God said to him, 'Know that I send a messenger, and he stands beside you and writes all that you speak against your friend.' From where do we know this? As it says (Ecclesiastes 10:20): 'Do not curse the king even in your thoughts.' Why (Ecclesiastes 10:20)? 'For a bird of the sky may carry your voice.' What is (Ecclesiastes 10:20) 'the master of the wings will tell the matter'? These are the angels that are written about (Isaiah 6:2): 'Six wings, six wings to one,' (Ecclesiastes 5:5): 'Why should God be angry at your voice,' at that voice that comes out of your mouth. (Ecclesiastes 5:5) 'And destroy the work of your hands,' for that person is struck with afflictions. And if you don't believe, behold Miriam, who, because she spoke lashon hara against Moses, her brother, was afflicted. Remember what was done, etc., and as a result, she was afflicted.

You shall not tell tales about people not present and you shall not stand idly by while one of your fellow Israelites is being hurt for I am your God;

Based on the relative scope of the fines, with the defamer paying twice the sum of the rapist and the seducer, it is apparent that one who utters malicious speech with his mouth is a more severe transgressor than one who performs an action. And this is corroborated, as we found that the sentence imposed on our ancestors in the wilderness was sealed only due to the malicious speech disseminated by the spies, as it is stated at that time: “All those men that have seen My glory, and My signs, which I wrought in Egypt and in the wilderness, yet they have tried Me these ten times and have not listened to My voice” (Numbers 14:22).

[There is no difference] whether one speaks lashon horah about a person in his presence or behind his back. [The statements] of people who relate matters which, when passed from one person to another, will cause harm to a man's person or to his property or will even [merely] annoy him or frighten him are considered as lashon horah.
If such statements were made in the presence of three people, [one may assume that the matter] has already become public knowledge. Thus, if one of the three relates the matter a second time, it is not considered lashon horah, provided his intention was not to spread the matter further and publicize it.

Rabbi Ḥama, son of Rabbi Ḥanina, says: What is the meaning of that which is written: “Death and life are in the hand of the tongue” (Proverbs 18:21). Does the tongue have a hand? Rather the verse comes to tell you that just as a hand can kill, so too a tongue can kill. If you were to claim that just as the hand kills only from close by, so too the tongue kills only from close by, therefore the verse states: “Their tongue is a sharpened arrow” (Jeremiah 9:7). The tongue kills like an arrow that is fired from a bow, at a great distance.