SEFER CHOFETZ CHAIM
Day 44 ¨C End Result?
Before relating negative information l¡¯toeles, for a constructive purpose, one must carefully consider whether or not his words will, in fact, bring about the desired result.? Speaking negatively l¡¯toeles is justified only if there
is a reasonable chance that the desired result will be accomplished.
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This point is of particular importance when one seeks to discourage a potentially harmful friendship, business association or shidduch (marriage match).? Often, a final decision has already been made, and speaking negatively of the other party will serve no
constructive purpose.
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SEFER SHMIRAS HALOSHON
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Miriam¡¯s Affliction
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The Torah relates (Bamidbar ch. 12) how Miriam criticized her brother Moshe for not living with his wife after the Torah was given through him. Miriam did not realize that a man of Moshe¡¯s humility and selflessness would not have done so unless he had been
commanded to be in a constant state of readiness to receive prophecy. Miriam was punished with tzaraas, and was subsequently healed through the prayers of Moshe.
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The Torah states: ¡°Beware of a tzaraas affliction, to be very careful and to act; according to all that the Kohanim, the Levites shall teach you ...¡¯¡¯(Devarim 24:8). The very next verse exhorts the Jewish people to ¡°Remember what HASHEM, your God, did to Miriam
on the way when you were leaving Egypt.¡¯ Sifre comments:
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Why are these two verses juxtaposed? ¡ª to teach that Miriam was punished [with tzaraas] only because she spoke loshon hora. It is a kal v¡¯chomer (a fortiori): If Miriam, who spoke against her younger brother, was punished [so severely], then how much more so
one who speaks against someone greater than himself. Alternatively: If Miriam, whose words were heard by no one other than the Holy One, Blessed is He, as it is written, ¡°And HASHEM heard¡± (Bamidbar 12:2), was punished [so severely] then how much more so one
who speaks disparagingly of his fellow in public.
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Ramban comments: ¡°[With this verse,] we are commanded to make known [the episode of Miriam] to our offspring and to relate it to future generations. It would have been fitting to conceal this episode so as not to speak the disgrace of the righteous; nevertheless,
Scripture commands that we make it known and revealed, so that we be well versed in the prohibition of forbidden speech, which is a great sin and brings about many bad happenings, yet is transgressed frequently.¡¯¡¯
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Keep reading Day 45, the lesson for Shabbos
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SEFER CHOFETZ CHAIM
Day 45 ¨C Reprove First
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Condition #3:
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Before speaking about a person with others, one must first discuss the issue with that person himself.? Trying to persuade the sinner to change his ways is a course which must be pursued before bringing anyone else into the picture.? (This would not apply if
speaking to the sinner might make it difficult, if not impossible, to achieve the desired result through any other means.)
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SEFER SHMIRAS HALOSHON
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Remembrance
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Remember what Hashem, your God, did to Miriam on the way, when you were leaving Eygpt (Devarim 24:7).
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In this verse, the Torah instructs us to remember four factors in the episode of Miriam¡¯s sin and subsequent punishment: 1)
Remember what HASHEM, your God, did ¡ª remember the punishment which He inflicted.
2) Remember upon whom it was inflicted ¡ª to Miriam. 3) Remember
where this occurred ¡ª on the way.
?4) Remember at which juncture in our history it occurred ¡ª when you were leaving Egypt.
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Each of the above factors is significant, and its remembrance is of great benefit.
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As mentioned above, Miriam was punished with tzaraas for speaking wrongly of her brother Moshe. The
metzora, upon being declared healed by the Kohen, must undergo a purification process which includes the taking of two birds. One bird is slaughtered, while the other is set free upon the open field. The
Midrash explains this as an allusion: Just as a slaughtered bird cannot return to life, so too there is no natural way for the
metzora to become rid of his tzaraas; his only hope is teshuvah
(repentance). And just as the bird which is set free is allowed to return to its previous way of life, so too can the
metzora¡¯s repentance result in a complete cure so that he can return to normal living among his brethren.
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As mentioned above, the tumah (impurity) of tzaraas is extremely severe. The
metzora must live in solitude, his clothing rent and his hair disheveled like a mourner, unlike any other
tamei (impure person). Anyone who stands under the same roof as the
metzora contracts tumah.1 Moreover, the Sages liken a metzora
to a dead person (Nedarim 64b).2
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Remember what HASHEM, your God, did to Miriam...
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1. Aside from a metzora, only a human corpse can transmit
tumah in this way.
2. This lends added meaning to the above comparison to a slaughtered bird.
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