Humilier quelqu'un publiquement : est-ce un péché dans le judaïsme ?

Judaism's ruling is the starkest statement in the ethical literature of any of the three. The Talmud: 'Better that a man throw himself into a burning furnace than whiten his fellow's face in public' (Bava Metzia 59a) — and the proof text is Tamar, about to be burned, who refused to shame Judah publicly even to save her life. The rabbis add that one who shames a fellow 'has no share in the World to Come' — a sanction attached to few sins — and compare the shamed face's loss of color to the shedding of blood (Arachin 15b). Maimonides rules that one who shames another publicly is wicked, and the Chofetz Chaim's code makes audience a severity multiplier: private lashon hara is bad; before ten people, worse; before thousands, catastrophic. The modern digital application has been made explicitly by contemporary poskim: the screenshot callout, the humiliating video, the quote-tweet dunk — these are boshet (humiliation) and lashon hara at industrial scale, with the added problem that the internet does not forget. Judaism's positive counterweight is the covering instinct: 'Love your fellow as yourself' (Leviticus 19:18) was read by Rav Kook's predecessors as covering, as God covered Adam and Eve's shame in Eden — the divine instinct is the garment, not the gallery.