Shmirat Haloshon

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Elul is here and as we take stock, we may regret that we haven’t improved nearly as much as we wanted to.? In fact, Elul backwards (lamed-vuv- lamed-alef) spells lulei– if only. But by grabbing the golden opportunity to take part in Shmiras Haloshon Yomi, you won’t feel that regret. You’re taking a giant step forward. In that merit, may the new year bring you good health, parnassah and nachas!
Good Chodesh!
Dedicated l’zecher nishmas Berel ben Hirsh z”l, by his children Dr. and Mrs. Reuven Shanik
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SEFER CHOFETZ CHAIM
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Day 147– Weighing the Options
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Condition #6:
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As with loshon hora, one may not relate rechilus for a constructive purpose if this purpose can be accomplished through other means (see Day 46).
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Of course, easiest of all is the direct approach – informing the potential victim of what is being plotted and allowing him to fend for himself. The Torah, however, views this avenue as a last resort. If the option exists, one must protect the victim without his even suspecting that someone is attempting to harm him. (This option does not apply where it is important for the potential victim to be on guard should the other party attempt to harm him at a later point in time.)???
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Obviously, there is a limit to how much effort one is required to invest in protecting his fellow Jew from harm when the person is fully capable of protecting himself. If, in order to avoid involving the potential victim, one would have to dedicate an unreasonable amount of time and energy, it would be permissible to inform the person so that he can protect himself.
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SEFER SHMIRAS HALOSHON
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Retroactive Guilt
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One should ponder the fact that at the moment he speaks loshon hora, the Heavenly angels announce his own sins (Roke’ach, Aggadas Mishlei 11:27).
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Riva (cited by Semak 283) states that if one kills someone who is attempting to commit a capital crime against his fellow (and, as such, should be killed if that is the only way to ensure that the crime will not be committed) and later is guilty of that very same offense, then retroactively, he is considered as if he had shed innocent blood. As proof, Riva cites the episode of King Yeihu who, in killing the members of King Achav’s household, was fulfilling the Divine will as transmitted through prophecy. Yet because Yeihu too was guilty of a degree of idol worship — though his infractions did not approach the heinous acts of Achav — he was held responsible for murdering Achav’s household, as it is written, “And I shall bring to account the blood of [Achav who was killed in] Yizrael upon the house of Yeihu” (Hoshea 1:4).
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The same applies to any sin between man and his fellow. If one rightfully attacks someone physically (to prevent him from committing a crime), or embarrasses him (for his having publicly disgraced Hashem’s Name), or speaks negatively about him (to prevent him from causing someone else harm), and has committed or later commits that very same offense, then he is considered as if he had acted or spoken against an innocent man. Consequently, he will be subject to Divine retribution as if he had acted or spoken against a Jew whose service of Hashem is wholesome and beyond reproach.

Keep reading Day 148, the lesson for Shabbos

SEFER CHOFETZ CHAIM
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Day 148 – No Revenge
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Condition #7:
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The final condition necessary to permit speaking what would otherwise be rechilus for a constructive purpose is that conveying the information does not cause undue harm to the subject. Constructive intent does not justify causing harm to another person.
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Therefore, one cannot inform a person that someone else is about to harm him if the person will respond by harming the plotter. This applies not only to physical or financial retaliation, but even to retaliation in the form of loshon hora in a manner prohibited by halachah.
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SEFER SHMIRAS HALOSHON
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A Study in Contrasts
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In summation: A Jew must strive to develop positive character traits, especially with regard to traits that have a major impact on interpersonal relationships. One must strive to assist his fellow to the best of his ability and overlook his fellow’s faults just as he would want others to overlook his own faults. If one’s friend has expressed his anger toward someone else, he should do his best to soothe that anger through reason and explanation — a demonstration of true wisdom and inner strength.
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A wicked person behaves in the very opposite way. He seeks to damage others, to reveal their unintentional misdeeds and claim that they were committed willfully. The wicked person rejoices over another’s failings, and incites others to feud. He prides himself over his success in such endeavors, as he considers this an indication of his wisdom and might — but of course he is wrong.
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Midrash Shochar Tov (ch. 52) cites the episode of Doeg’s treachery against David and Achimelech, the Kohen Gadol (High Priest). At a time when King Shaul was in pursuit of David and seeking to harm him, Doeg told Shaul that Achimelech had intentionally helped David to flee from Shaul, which was a lie. Doeg’s slander brought about Achimelech’s death (see I Shmuel chs. 21-22).
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As the Midrash relates, David told Doeg, “Is a man truly mighty when he sees his fellow at the edge of a pit and pushes him in, when he sees his fellow on top of a roof and pushes him off? On the contrary, a man deserves to be called a mighty warrior when his fellow is about to fall into a pit and he grasps his hand to prevent his fall or when he lifts the fallen man from the pit. But when you saw that Shaul was angry at me, you persisted in vilifying me.’’ Thus did David say, “Why do you pride yourself with evil, O mighty warrior?’’ (Tehillim 52:3).
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