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Sometimes people will speak lashon harah about someone saying that it is allowed because he is a rasha. then you may hear others saying that today we never really know who is a rasha and we can't. The source for these claims are two different books, with saying that eliezer eved avraham was a rasha most likely coming from pirkei d'rabbi eliezer which says eliezer was og, king of bashan (who was a rasha) and the source that eliezer went to gan eden alive being derech eretz zuta. The rasha in the mechilta “won” over his relative in the yerushalmi, and serves as the direct source for the formulation incorporated in the haggadah, most likely for a number of reasons The mechilta enjoyed a greater sphere of influence, it represents the original formulation, and its teaching seems somewhat broader.
Did the sages consider it a sin to work for someone you knew was a thief or mistreated their customers, possibly cheated them? Arguably, uttering a rasha's name when you summon a dog is tantamount to a curse, because you are essentially calling that person a dog However, is this a deprecation of the dog? The rasha says, in essence, that we don’t need all this religious stuff
A little matza, some gefilte fish, and, you know, the cute little traditions that our people have enjoyed for so long Our response is simple, and it instantly takes the bite out of him. Generally, this refers to multiple gradations of being a tzaddik, or some level beyond that of a tzaddik More normal people would be either a rasha (wicked) or beinoni (in between)
There is a lot of variation in what exactly the term means, however, depending on the source. A learned friend of mine is of the opinion that it is forbidden to learn from a rabbi (or anyone else) who is known to have sinned He used the example of a particular rabbi caught in a scandal so If he had been there, he would not have been redeemed.
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