Halakhah su Deuteronomio 27:16

(And if, G–d forbid, the lashon hara were against his father and mother, he also transgresses a fourth arur (Ibid 16): "Cursed is he who demeans his father and his mother," which we have already explained above (Positive Commandment 14) in the Mekor Hachaim and in the Be'er Mayim Chayim.)

(10) And if he [the one spoken against] were his older brother, or his mother's husband or his father's wife, he also transgresses the positive commandment of "honoring," their having been included [in this mitzvah by the addition of "ve'eth", [(Shemoth 20:12): "Honor your father and [ve'eth] your mother," as explained in Kethuvoth 103a)]. How much more so — if, G–d forbid, [he speaks lashon hara] against his father or mother themselves, where he certainly transgresses the positive commandment of honoring father and mother — [is such lashon hara especially egregious]! Aside from all this, he also transgresses (Devarim 27:16): "Cursed is he who demeans his father and his mother" — may Heaven protect us!

From the laws of the commandment is, for example, that which they said (Sanhedrin 85a), that the liability for the cursing of father and mother is whether they are alive, or even after their death; which is not the case with hitting - as the liability in it is only in their lifetimes; but after death, he is exempt for hitting them. And that which they said (Shevuot 35a) that there is no liability for death on the son until he curses them with one of the explicit names [of God]; but one who curses them with an appellation is exempt from stoning, and is [only] lashed - as is the way that one is lashed for the curse of a proper man. And that which they said (Makkot 12a) that the law of one who curses the father of his father or the father of his mother is like one who curses [any]one from the rest of the congregation. And [in the case of] a father that is obligated an oath, the son should not administer the oath, with an oath that has a curse; but rather he administers an oath that does not have a curse. And they also said that it is forbidden to disgrace him at all, as it is not about the curse that the Torah was concerned, but rather about the disgrace. And one who disgraces him is cursed, as it is stated (Deuteronomy 27:16), "Cursed is the one who belittles his father and mother." And the court should strike one who does this and punish him according to that which is fitting. And the rest of its details are in the seventh chapter of Sanhedrin (see Tur, Yoreh Deah 241).