In Adar we increase our simchah, and nothing increases simchah more than living in peace with those we love. And the best way to live a life of peace and
joy is to follow Hashem¡¯s instructions for proper speech, the halachos of shmiras haloshon.
Good Chodesh! Dedicated l¡¯zecher nishmas Berel ben Hirsh z¡±l, by his children Dr. and Mrs. Reuven Shanik
And
L'ilui nishmas Devorah bas Yisroel Meilech
dedicated by the Adelman family
SEFER CHOFETZ CHAIM
? Day 150 ¨C Secondhand Information: A Distinction
? We have seen (Day 140) that secondhand information which would ordinarily be considered rechilus may be communicated for a constructive purpose provided that it is not presented as fact. Regarding loshon hora, however, communicating
secondhand information for a constructive purpose was prohibited in most cases (see Day 43).
?
The Chofetz Chaim explains that while achieving a positive result on the basis of firsthand information is justified even when the chances for success are minimal, secondhand information may be used only when one can assume that the intended result will almost
certainly be achieved. Consequently, one may inform one party in a prospective shidduch (marriage match) or business partnership of possible major problems regarding the other party (see Day 83) on the basis of hearsay, since such information will probably
be taken very seriously. For the same reason, one may warn a potential victim of impending danger on the basis of secondhand information.
Conversely, one cannot publicize the alleged unethical behavior of an individual with the hope that social pressure will encourage him to change his ways or reimburse his victims; this would be permissible only when one has witness to such behavior. The effectiveness
of social pressure in persuading people to change their ways is far too limited to justify relating secondhand negative information ¨C even if it is clearly stated that the information has not been verified.
?
? SEFER SHMIRAS HALOSHON ?
Squandering One¡¯s Wealth ?
In the Book of Mishlei (Proverbs), we read, ¡°There is one who is [apparently] rich, but [in truth] has nothing¡± (Mishlei 13:7). To understand this proverb, let us imagine that a person has made business investments which earned him huge profits. To everyone,
including himself, the man seems on his way to achieving great wealth. Later, however, the man makes a thorough accounting of all his endeavors and discovers that, to his dismay, the losses of certain investments all but nullified the huge profits that other
investments had earned for him. There is one who is apparently rich, but in truth has nothing.
?
The lesson is clear: A person can spend a lifetime accruing merit through the performance of mitzvos and the study of Torah. Yet he can come to the Next World and find that his merits have been nullified by his negative attitude towards others. The bounty of
spiritual reward that had been awaiting him was washed away by the waves of scorn, slander and strife which poured forth from his lips.