SEFER CHOFETZ CHAIM
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Day 110 – Expressing Frustration
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We have learned that speaking negatively for the sake of one’s own emotional well-being is an acceptable form of constructive speech. It is reasonable for one to express anger and frustration about an individual to one’s parent,
spouse or mentor to obtain sympathy, reassurance and advice, and it is the obligation of the listener to provide such support.
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However, even in such situations, the listener may not decide in his own mind that the report is true, for as far as he is concerned, the information is only secondhand. It is therefore imperative that the following understanding exist between those who take
part in such discussions:
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Halacha permits one to occasionally “let off steam” and express his frustrations to someone else. However, it is obvious that one who is involved in a disagreement to the point of anger, or considers himself the victim of verbal abuse, lacks the ability to
be objective. Any negativity expressed under such circumstances is to be understood as a description of the speaker’s feelings and not as an accurate account of what actually took place.
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In this way, a husband and wife or close friends can rely on one another for emotional support without transgressing the laws of proper speech.
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SEFER SHMIRAS HALOSHON
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A Heartfelt Plea
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Tanna D’Vei Eliyahu (I, ch. 19) states:
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Master of the Universe! Take note of our suffering ... and allow the disgrace which we endure at every hour to rise up before You. Remember the many heads of families among Israel who have no livelihood, yet toil in Torah each day, continually. Remember the
many poor among Israel, who have their flesh torn from their bodies by the nations of the world [through taxes and other monetary demands], yet toil in Torah each day, continually. Remember the youth among Israel who know not their right from their left [i.e.
who are pure and unsullied by sin — Yeshuos Yaakov], and toil in Torah each day, continually. Remember the many aged men and women among Israel, who arise early to enter the houses of prayer and Torah study, and who yearn, crave and hope each day for Your
salvation.
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My Father in Heaven! Remember the covenant which You established with the three righteous Patriarchs, Avraham, Yitzchak and Yaakov. And you have written in Your Torah, “And if your brother will become impoverished ... you shall strengthen him” (Vayikra 25:35)
[so, too, strengthen us so that we will not falter].
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My Father in Heaven! Remember the many crippled and blind among Israel who do not have sufficient food, yet hire teachers to study Torah with their children.
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My Father in Heaven! Remember Israel, Your possession in this world, as it is written, “Is He not your Father, your Possessor?’’ (Devarim 32:6); and “Hashem acquired me at the beginning of His way” (Mishlei?8:22).
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My Father in Heaven! Remember the many widows and orphans among Israel, who toil in Torah and mitzvos each day, continually.
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The above should inspire each of us to arouse compassion before Hashem on behalf of the Jewish people, for in our day, the sources of merit cited in Tanna D’Vei Eliyahu are still to be found. The material status of the Jewish people in our time is far from
good; yet wherever one turns, he finds Jews who study Torah, observe mitzvos, support Torah study, do kindness with others and give charity to the poor. |
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SEFER CHOFETZ CHAIM
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Day 109 – Prefatory Remarks
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We have seen that a derogatory statement about someone is not to be believed as fact even for a constructive purpose. One is to take the necessary precautions without changing his attitude towards the subject.
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We have also learned that to cause another Jew to transgress is to violate the prohibition, “Before a blind person do not place a stumbling block.”
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Consequently, when one relates negative information for a constructive purpose, he must be careful not to cause the listener to sin by believing the information as fact.
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The proper way to convey negative information for a constructive purpose is to preface it with a statement such as, “Don’t take my word for it – I may be mistaken – but do take the matter under serious consideration”.
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SEFER SHMIRAS HALOSHON
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Measure for Measure
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Scripture relates how the prophet Eliyahu was forced to hide in a cave to escape the designs of the wicked King Achav and his queen, Izevel. When God appeared to Eliyahu in a vision, the prophet said: “I have been exceedingly zealous for HASHEM, the God of
Legions, for the Children of Israel have abandoned Your covenant ...’’ (I Melachim?19:10). It was because
of this indictment of his people that the role of transmitting the Divine word to the generation was transferred from Eliyahu to his disciple Elisha (Yalkut Shimoni 217).
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Years later, when Elisha prophesied the end of a famine, an officer of the king declared, “Behold! If HASHEM makes windows in the heavens, can such a thing be?’’ (II Melachim 7:2). The Midrash (cited by Sefer Charedim 47:23) understands the officer’s words
as meaning: “Surely it is within God’s power to bring this about. However, the generation is like the generation of the Flood, regarding which it is written, ‘And the windows of heaven were opened’ (Bereishis?7:11).
How can it be that a generation so wicked should merit a miracle so great?’’ Because he spoke this way of the Jewish people, the officer was told by Elisha, “You will yet see the miracle occur, but you will not eat from the food that will result from it.’’ |
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SEFER CHOFETZ CHAIM
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Day 108 – A Proper Approach
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On a personal level, one’s relationship with the subject of the negative report should not change. Chances are the statement was inaccurate, if not altogether
false. One’s behavior towards the individual should, therefore, not be affected at all, and one should continue to show him kindness and assist him as in the past. On a practical level, one should investigate the matter and protect himself against any possible
harm that could result should the report prove true.
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The Talmud (Niddah 61a) makes it clear that although negative information should not be accepted as fact, one can and should
act to protect himself and others on the chance that it may be true. Just as it is na?ve and wrong to believe the loshon hora one hears, so too it is na?ve and irresponsible to totally ignore a report which could save oneself or others from possible harm or
anguish.
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If, for example, one hears that an acquaintance is dishonest, it is forbidden to think of him as such – but one should keep
his wallet in a safe place when that person is around! If one is told that a person who accepts charity is actually well-to-do, one should not stop assisting him until the matter has been investigated and it has been determined beyond doubt that he is not
deserving of assistance.
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SEFER SHMIRAS HALOSHON
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Disparaging the Community
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In previous chapters, we discussed the severity of speaking loshon hora against an individual. To speak disparagingly of
the Jewish people as a community is a sin of far greater severity.
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Regarding the verses, “Do not inform on a servant to his master ... A generation which curses its father and does not bless its mother” (Mishlei 30:10-11), the Talmud expounds: “Even if a generation curses its father and does not bless its mother, do not speak
against it before its Master, the Holy One, Blessed is He” (Pesachim 87b).
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When the prophet Yeshayahu was shown God’s glory in a Heavenly vision, he declared, “Woe is me! — for I am a man of impure lips, who sits among a people of impure lips’’ (Yeshayahu 6:5). Yeshayahu’s intent was not to disparage his people, but rather to express
his feeling of unworthiness upon experiencing a lofty vision. Nevertheless, Scripture continues, “And one of the seraphim [angels] flew towards me and in his hand was a glowing coal ... and he touched it to my mouth and said ‘... your iniquity shall be removed
and your sin shall be atoned for’ ” (vs. 6-7). The Sages state that the word? “Ritzpah” glowing coal , is a contraction of? “Break the Mouth” of the one who slandered My people” (Yalkut Shimoni 406). It was this sin which ultimately brought about Yeshayahu’s
death (see Yevamos 49b).
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SEFER CHOFETZ CHAIM
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Day 107 – Vigilance without Acceptance
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The fact that a derogatory statement was made for a constructive purpose does not permit the listener to accept it as fact. It is permissible to listen to negative information for toeles, a constructive purpose; however, it is
not permissible to believe such information. One may act upon such information on the possibility that it might be true.
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It is for this reason that the first precondition for speaking constructively (Day 50) is that one have firsthand knowledge of the negative information he is conveying. Since one cannot believe derogatory information as fact, he cannot present it to others
as such. In situations where it is permissible to relate secondhand information one is required to say that he heard it from others and could not be sure of it’s accuracy (see Day 71).
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SEFER SHMIRAS HALOSHON
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The View from Above
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Thus far, our parable has shown how Reuven has ceased to speak disparagingly of Shimon after hearing that Shimon is held in high esteem by a leading Torah sage. The parable continues:
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Some time later, Yehudah tells Reuven, “I was privileged to be present when Shimon met with the Sages of the Mishnah — Rabbi Yehudah HaNasi, Rabbi Meir, and others — men endowed with Divine inspiration, who are akin to angels and cannot possibly be deceived!
I saw how they too accorded Shimon great honor and showed him deep love and admiration.’’
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A shaken Reuven responds, “I have erred. Obviously, it was my evil inclination which caused me to bear ill will toward Shimon.’’
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Yehudah then adds one last point, “The Sages of the Mishnah are often visited by the prophet Eliyahu. They mentioned that Eliyahu had related how he had heard the Holy One, Blessed is He, express his deep love for Shimon.’’
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“Woe is me!’’ exclaimed Reuven. “I have harbored ill will and spoken against someone who is loved by Hashem! I now see things in a different light. Either I was mistaken in thinking that Shimon had wronged me, or I was correct but had failed to attribute his
actions to an inadvertent error on his part, for surely he would not have wronged me intentionally! I have sinned grievously in speaking disparagingly of such a man.
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“I deeply regret my feelings and actions and will strive to develop a true love for Shimon.’’
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Scripture states: “‘I loved you’ said Hashem” (Malachi 1:2); and “You are children to Hashem, your God” (Devarim 14:1). This is the intent of the phrase “I am Hashem,’’ at the conclusion of the verse which prohibits harboring ill will and commands us to love
our fellow Jew. Just as Hashem has a deep unwavering love for every Jew, so too must we develop within ourselves a deep unwavering love for each other.
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On this earth, a person sees others clothed in their physical garb, and thus tends to look down upon them and focus on what he perceives as their faults. Hashem, however, sees the essential holiness of every Jewish soul, which, as often stated in the holy Zohar,
is awesome. Hashem’s love and regard for each soul is predicated on this knowledge, and thus is exceedingly great. |
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SEFER CHOFETZ CHAIM
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Day 106 – Secondhand Information
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The commandment Do not accept a false report, prohibits the acceptance as fact of any negative statement concerning
a person or group of persons. Accurate interpretation of a person’s actions and/or words demands thorough knowledge of the setting in which the action occurred and the events which led up to it, an understanding of the person’s mindset and manner of speech,
and much sensitivity. This is obviously impossible unless one has witnessed the action and accompanying remarks. Reliance on the sensitivity, objectivity, integrity and wisdom of an alleged observer of an improper act is rejected by the Torah as foolish and
wrong. Certainly, if the speaker is committing the sin of speaking loshon hora, his integrity is suspect and one cannot accept his words as true and accurate. By Torah law, only the testimony of two valid witnesses accepted by a beis din (rabbinical court)
can be believed as fact.
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SEFER SHMIRAS HALOSHON
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A Change of Attitude
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You shall not take revenge and you shall not bear a grudge against the members of your people; you shall love your fellow as yourself — I am Hashem (Vayikra?19:18).
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What does the concluding I am Hashem represent?
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Ostensibly, the commandments in this verse present great difficulty. Suppose that one desperately needs his neighbor’s help in a certain matter. The neighbor, who is in a position to provide that help, refuses to lend a hand, and instead does something to upset
the person. Can the person really be expected to bear no grudge toward his neighbor, and even to love him as oneself?!
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Since the Torah does require this of us, then obviously such character development is within our reach. The way to attain it can be explained with a parable:
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Reuven bore ill will toward his neighbor, Shimon, and made a habit of speaking disparagingly of Shimon. One day, Yehudah, a respected man known for his truthfulness, tells Reuven: “I was recently present when Shimon paid a visit to R’_____, a leading Torah
sage of the generation, who is known for his great wisdom and piety. The sage accorded Shimon great honor and showed him genuine love. After witnessing this, my friend, I must conclude that your opinion of Shimon is grossly incorrect.’’
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After digesting this information for a few moments, Reuven responds, “It may well be that I am mistaken. My conviction that Shimon has wronged me may be due to man’s natural inclination to see himself as correct in any dispute. On the other hand, it may be
that Shimon is so clever and deceiving that he is able to deceive even a sage into thinking that he is an upright individual.
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“In other words, your report has given me reason for thought, but I’m not fully convinced. In any case, I’ll cease from speaking disparagingly of Shimon, at least for the time being.’’
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Reuven’s response indicates only the beginning of a change in attitude. As our parable continues, we shall see how, with a proper outlook, it is possible for one’s attitude towards others to undergo a complete transformation.
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How powerful is a healthy lifestyle?
Questions for Alan #8:
How powerful is a healthy lifestyle?
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No medicine can compete with what these 4 lifestyle changes can do:
1)??????Eat mostly plants
2)??????Exercise and be active
3)??????Don’t smoke
4)??????Keep your weight where it needs to be
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The dividends are great and the side effects are only positive!
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The population around Potsdam, Germany was part of the EPIC study ().
Results showed that if people ate diets low in meat/poultry and high in produce, walked on a daily basis, didn’t smoke, and maintained a normal weight (less than 25 BMI), they had an 80% better outcome for not getting chronic disease, including heart disease and diabetes.?
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Schedule your FREE consultation
Our FREE 20 minute consultation can help you find the program best for you.
We offer Wellness coaching, Health and Fitness assessments,?and Exercise both in our office and ONLINE.
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SEFER SHMIRAS HALOSHON
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The Unity of the Jewish People
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The following sublime insight is found in S’mag (9); its source is Talmud Yerushalmi (Nedarim 9:4):
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Suppose a man were walking along a path and one of his feet would trip over the other, causing him to fall to the ground and suffer cuts and bruises. Would he seek revenge of the “guilty” foot and refrain from trying to heal its wounds? Would he harbor any
ill will toward that foot? Obviously not, for his feet, hands, face, etc. are all parts of one body — his own. If anything, he might reflect upon his deeds, and view his sins as the true cause of his mishap.
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Similarly, if a neighbor refuses to do a favor that one has asked of him, or even if he has caused one heartache or has shamed him in any way, one should not seek revenge or bear a grudge against him. For who is “oneself” and who is “one’s fellow”? — both stem
from the same source, as it is written, “And who is like Your nation, Israel, one nation on earth?’’ (I Divrei HaYamim?17:21).
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The Torah states: “All the souls of the house of Yaakov who came to Egypt, seventy” (Bereishis 46:27). The Hebrew word for souls is nefashos. Yet in this verse, the singular form, nefesh, is used, alluding to the fact that in Heaven, the souls of the people
of Israel are like one. Each Jewish soul, while part of one whole, is distinct and unique, like a person whose body is a single unit comprised of many individual parts, each with its own distinct and unique function. All Jewish souls will eventually be gathered
in to one source, beneath the Heavenly Throne, as it is written, “And the soul of my master shall be bound in the bond of life” (I Shmuel 25:29).
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It is only in this world, where each soul is clothed in its own physical body and is involved in its own personal matters, that one sees himself as a distinct entity, apart from his fellow Jew. In truth, however, all Jews are one in a very real sense |
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SEFER SHMIRAS HALOSHON
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The Way of a Jew
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Tanna D’Vei Eliyahu Rabbah (ch. 28) states:
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The Holy One, Blessed is He, said to Israel: My beloved children! Is there anything I lack that I should have to ask of you? All I ask of you is that you love one another, that you honor one another, that you respect one another. In this way, no sin, robbery,
or base deed will be found among you, so that you will remain undefiled forever. Thus it is written, “He has told you, O man, what is good, and what Hashem seeks of you — only the doing of justice, loving kindness, and walking humbly with Hashem, your God”
(Michah 6:8).
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If it happens that one’s fellow acted improperly towards him, one must not take revenge or bear a grudge. Rather, one must erase the matter from his heart, and seek to do good in every way with that person, just as he would with any other Jew, as if nothing
negative had ever come between them. This is what the Torah requires of us, as it is written, “You shall not take revenge and you shall not bear a grudge against the members of your people; you shall love your fellow as yourself” (Vayikra?19:18).
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Zohar states (Parashas Mikeitz p. 201b):
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Note the following: Not only did Yosef not repay his brothers in kind [for their having sold him], but he acted toward them with kindness and truth. Such is always the way of the righteous. Therefore, the Holy One, Blessed is He, forever watches over them,
in this world and in the next.
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Caroline Glick This Friday, June 25th as Oz veGaon Marks 7 Years!
OZ VEGAON MARKS 7
YEARS!
Seven Years
already
as if it was
yesterday
With the same spirit
of unity and Zionism
Come this coming
Friday to connect
Transportation from
Jerusalem
Friday, June 25th, 2021 9:00 Gathering at the Zionist Library in Oz veGaon? 9:15 Greetings by Head of Gush Etzion Council Shlomo Ne’eman? 9:30 Greetings by the parents of the three boys? 9:45 A lecture by?Caroline Glick, author, and journalist: A New Administration in the U.S., a New Government in Israel – Reciprocity 10:15 Emuna Stein will play the flute? 10:45 Conclusion We would be delighted to see you there! Both Men & Women Are WelcomeThe lectures will be in Hebrew with simultaneous translation to English, for those who want it.
Light refreshments. The expected conclusion at 11:15 am.
Transportation from Jerusalem, to reserve a seat: send a message or call?Renee 054-7103240 Please see the attached flyers for all the details.?
Come
besimcha
Yehudit Katsover and
Nadia Matar
Oz
veGaon
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? Visit our website at
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SEFER SHMIRAS HALOSHON
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A Father’s Pain
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Picture the following: A boy has done something improper. One of the boy’s companions announces to a crowd what the boy has done. Present at this announcement is the boy’s father who, understandably,
is quite upset. He tells the one who publicized his son’s iniquity: “Had you rebuked my son in private, with no one else present, I would have been deeply grateful to you. Why did you have to make known his deed to the public? What you have accomplished is
to make him an object of ridicule and disgrace. It seems to me that your intentions were not honorable. You were not out to correct my son’s behavior; rather, you sought to damage his reputation and rejoice over his disgrace.’’
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Such is the way of Hashem concerning the Jewish people, of whom it is written, “You are children to HASHEM, Your God” (Devarim 14:1). Hashem, as it were, rejoices at our joy, and is pained at our suffering. When a Jew rebukes his fellow in public, in the presence
of our Father in Heaven, Whose glory fills the earth, can He take any pleasure from this?
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One should be forever cognizant of Rambam’s statement that one is required to be as concerned for another Jew’s possessions and honor as he is for his own (Hilchos Aveil 14:1i
?I I
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Yerusha Project - freelance position available
---------- Forwarded message --------- From: Rothschild Foundation Hanadiv Europe <info@...>Date: Wed, Jun 16, 2021 at 6:30 PM Subject: Yerusha Project - freelance position available To:?
|  | | Yerusha Project - freelance position availableRothschild Foundation Hanadiv Europe is currently recruiting for a freelance position to work on our Project. Please feel free to share this opportunity with friends or colleagues who you think may be interested. Applications must be received by 30 June 2021. If you have any questions please contact Gabor Kadar, Yerusha Project Director. | | Position: Duties and responsibilities:attaching subject terms to archival descriptions using a set thesaurus (indexing) identifying locations in a geographical authority file and linking them to the Yerusha database identifying persons and families in an authority file and linking them to the Yerusha database checking various fields of archival descriptions for format requirements using a set checklist
Person specification:archival or library cataloguing/indexing experience good understanding of European Jewish history strong attention to detail capacity to work 100 to 150 hours/month for 3 months between July and November 2021 experience working with online content management systems
Benefits:This is a freelance position available to self-employed individuals responsible for their own taxes and employment status. A fee of ?25/hour will be payable on regular submission of invoices. The editor/indexer does not have to be a resident of the UK.
How to apply:Please submit your CV and covering letter summarising your interest in the role and relevant experience for the position. The application should be sent to Gabor Kadar, Yerusha Project Director, G.Kadar@..., no later than 30 June 2021. | |  | Copyright (C) 2021 Rothschild Foundation Hanadiv Europe. All rights reserved.
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Rothschild Foundation Hanadiv EuropeSpencer House 27 St.James's Place London, SW1A 1 NR United Kingdom
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SEFER SHMIRAS HALOSHON
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With Love and Respect
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We find that the Sages willingly brought shame upon themselves in order to save another person from being shamed:
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It happened once that Rabban Gamliel said: “Awaken seven judges for me and have them come to the attic.’’ The next morning, Rabban Gamliel awoke and found eight judges in the attic. He declared, “Whoever ascended without permission should descend.’’ Shmuel
HaKattan arose and said, “I am the one who ascended without permission.’’ ... It was not really Shmuel HaKattan who ascended without permission, but someone else. It was only because of the embarrassment that person would have suffered that Shmuel HaKattan
made his admission (Sanhedrin 11a).
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Surely, then, one should help his friend correct any improper behavior that could lead to his embarrassment. Certainly if one sees his fellow acting in a manner which is contrary to halachah, he is obligated to inform him of this privately and, if necessary,
rebuke him. In so doing, one fulfills both the commandment to reprove one’s fellow (Vayikra?19:17) and
the commandment to love one’s fellow as oneself.
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When one helps his fellow Jew to improve his Divine service, he brings great satisfaction, as it were, to Hashem. Conversely, when one disparages his fellow before others for his having behaved incorrectly, what does the One Above gain from this?
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Secrets Of The Temple's Hidden Vessels at Chabad Katamon Mon. 28/6
Secrets Of The Temple's Hidden Vessels
Where are the Holy Vessels of The Beit HaMikdash Hidden?
An Exclusive Presentation With Noted Researcher, Rabbi Yishai Algalzi
Rare Video Footage Of Searching For The Holy Ark and The Temple Vessels Hidden Under The Temple Mount
8 pm, Monday, Tamuz 18, June 28, '21
At the Beit Chabad, Sderot Shai Agnon 6
No Charge For Admission
Men & Women Are Welcome
There Will Also Be A Book Sale
Please see the attached flyer.
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Today: Kids Chug at Chabad of Katamon-Rasco 4:30 pm Tues.
TODAY, Tues. 18/5: Kids Chug at Chabad of Katamon-Rasco at 4:30 pm?
The Kids Club Of Beit Chabad Rasco: Every Tuesday at 4:30 pm;Fun And Values! At The Kids Club Of Beit Chabad Katamon RascoAt The Beit Chabad Katamon Rasco Sderot Shai Agnon 6;?With Trained Counselors; Fun, Creative, Values-Driven?Enjoyable activities for 90 Minutes?The activities are appropriate for boys and girls between the ages of 4 to 10Entrance is FreePlease see attached flyer.??
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Nova catering This week Mexican plus reg Shabbos
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SEFER SHMIRAS HALOSHON
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Love Your Fellow Jew
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Fulfillment of the mitzvah to judge one’s fellow favorably and development of the quality of shmiras haloshon both hinge on the fulfillment of “You shall love your fellow as yourself” (Vayikra?19:18).
If one truly loves his fellow Jew, surely he will not speak negatively of him; to the contrary, he will seek any possible merit for his actions, as he would for himself.
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If one were to commit an act which appeared improper, and he were to learn that his action was being talked about by others, surely he would fervently hope that someone would speak up in his defense and explain that, for whatever reason, he was not at fault.
This is exactly what one should do when someone else’s behavior comes under scrutiny.
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Moreover, to love one’s fellow as oneself is to help him avoid situations which would result in his suffering shame or criticism.
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Let us suppose that one finds himself for an extended period of time in a city whose customs are foreign to him. He would seek out a loyal friend in that city who could familiarize him with local customs and inform him privately when his behavior might evoke
negative feelings among the city’s inhabitants. In this way, he would be forewarned of anything which could possibly cause him distress or embarrassment. One should act toward his fellow in exactly this manner. If one sees another Jew doing that which could
ultimately lead to his distress or embarrassment, he is obligated to warn him of this.
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SEFER SHMIRAS HALOSHON
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Meriting Divine Favor
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However, if Hashem will judge the person with compassion and seek to find him meritorious, the sum of his good deeds will remain intact. Moreover, if the person will merit the full measure of Hashem’s Attribute of Compassion, then the sum of his sins will be
diminished, for many of them will be found to have been carried out unwillfully or will be attributed to some outside factor for which the sinner will not be held responsible.
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In summation: Heaven has infinite ways through which to find an individual meritorious. Through such consideration, the individual’s good deeds will outweigh his sins, thus granting him the eternal status of a tzaddik.
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The way in which Heaven judges an individual is reflective of the way in which that individual acts toward his fellow on this earth. If it is his way to judge others favorably, then Heaven will judge him favorably. However, if it is his way to view others critically
and to express his views to others, then the Heavenly angels will speak of him in the same fashion.
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Thus, one must always bear in mind that at the moment when he expresses a judgment of his fellow’s actions, he is determining the way in which he himself will be judged by the Heavenly Court.
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Why we're moving backwards
Here are some pros and cons to review…
·???????? Pro: We have more medicines than ever
·???????? Pro: There are fantastic surgeries and procedures once thought to be impossible
·???????? Con: The USA has the highest burden of chronic disease
·???????? Con: Life expectancy in America is lowest among all of the industrialized nations.
Something is VERY wrong with the approach being taken.
?
?
?
Schedule your FREE consultation
Our FREE 20 minute consultation can help you find the program best for you.
We offer Wellness coaching, Health and Fitness assessments, and Exercise both in our office and ONLINE.
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info@...
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02- 651-8502;?050-555-7175 (between 8:00-19:00)
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Judge Others Favorably
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The Torah states:”With righteousness shall you judge your fellow” (Vayikra?19:15), which our Sages interpret
as a commandment to give one’s fellow the benefit of the doubt (Shevuos 30a). This precept is among those “whose fruit one enjoys in this world and whose principal reward is preserved for the World to Come” (Shabbos 127a). Development of this trait is crucial
for perfecting the quality of Shmiras haloshon.
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To give one’s fellow the benefit of the doubt is to decide in one’s mind that someone who is said to have committed a misdeed did so either unwillfully, out of ignorance, or correctly (i.e. that, in fact, a
sin has not been committed). When the report does not lend itself to any of the above interpretations, one should consider the possibility that the speaker added or omitted details which completely alter the nature of the report.
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To judge others favorably is also to bear in mind the teaching: ”Do not judge your fellow until you have reached his place” (Avos 2:5).
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The more one accustoms himself to judge others favorably, the less he will transgress the sin of loshon hora.
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Alan Fitness
