SEFER CHOFETZ CHAIM????????????????????????????????
Day 41 – Toeles — Constructive Purpose
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Based on the rule that one must endure social and financial loss rather than speak loshon hora, it would seem that there should be no halachic justification to speak loshon hora for a constructive purpose (l’toeles). Why then does the halachah permit constructive
statements to be made?
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We have noted that all forms of loshon hora fall under one of two categories:
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1) Derogatory statements;
2) Statements which have the potential to cause the subject harm.
Derogatory speech was explained as being lowly in that the speaker focuses on the negative aspects of someone’s character or behavior.
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There are times when discussing someone’s shortcomings is clearly constructive, and the responsible thing to do.? This is true either: when one is attempting to assist the person he is speaking about, or when he is trying to protect others from that person.?
In such cases, though negative traits or actions are being mentioned, the statements made do not constitute loshon hora.? Destructive speech is loshon hora; constructive speech is not.? Similarly, there is no such thing as “constructive rechilus” (gossip);
a statement can be classified as rechilus only if it is destructive.
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Nevertheless, the Chofetz Chaim refers to derogatory statements made for a constructive purpose as “loshon hora l’toeles” seemingly for lack of a better term.? We, too, have made use of the term “loshon hora (or rechilus) for a constructive purpose” at various
points in this work.
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A great deal of sensitivity, objectivity, and knowledge of halachah is required in order to distinguish between genuine constructive speech and what amounts to nothing more than rationalized loshon hora.? The Chofetz Chaim lists several conditions necessary
for a statement to be deemed one of toeles, constructive purpose, as opposed to loshon hora.
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The conditions for a statement to qualify as constructive—soon to be discussed here—must be studied carefully before taking the liberty of making a statement that would otherwise be considered loshon hora.? It would also be wise to discuss the matter with a
competent rav, as an incorrect decision could result in irreparable harm.
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SEFER SHMIRAS HALOSHON
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To Inspire Repentance
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God would take note of the metzora’s repentance and would heal him of his affliction. The Kohen would go outside the Israelite Camp to examine the metzora. Having been declared healed by the Kohen, the metzora would begin the purification process, which included
the offering of Temple sacrifices, as detailed in the Torah.
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Having benefited from God’s infinite kindness in being cured of his affliction and restored to a state of taharah (ritual purity), the person would, upon returning home, surely uphold his earlier resolutions. He would beg forgiveness of those he wronged and
strive with all his strength to avoid speaking loshon hora in the future. Thus, he would be completely cleansed of his sin.
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One may wonder why in our day the affliction of tzaraas is not manifest upon those who habitually speak loshon hora. The Chidah offers the following explanation:
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When God visits punishment upon an individual, He does it for the person’s benefit, to purify him of his sins and to stir him towards repentance. Now, it was only during the Temple era that a metzora could attain taharah (purification). Today, however, when
due to our sins there is no Temple, no sacrifice, and no way for the Kohen to perform the other components of the purification process, if God were to afflict a person with tzaraas, he would remain in his impure state for the rest of his life, without any
possibility of ridding himself of it. Therefore, in the absence of the Temple, the impurity of this affliction clings only to the soul, but is not manifest on the person’s body.
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