SEFER CHOFETZ CHAIM
Day 72 ¨C Overhearing a Threat
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An obvious case where conveying negative information is required is where a person is overheard plotting to harm someone.? While we have seen that when a Jew may be in danger, even secondhand information can be related, it is imperative
that one first determine that the plot is apparently serious and not a bad joke.?
The condition that one first reprove the person against whom he intends to speak (see Day 45) applies only if one believes he can change the alleged plotter¡¯s attitude.? Otherwise, warning him would only induce him to modify the plot to ensure that it not be
uncovered.
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The remaining conditions are required here no less than in an ordinary case of constructive speech:? One¡¯s intent must be solely to avert harm (and not, for example, for the pleasure of thwarting the plotter); if an alternative exists ¨C including not revealing
the identity of the plotter ¨C then that avenue must be pursued.? Also, one must be reasonably sure that the plotter will not be caused undue harm.? If the potential victim is known to be hot-tempered and can be expected to take revenge, he cannot be spoken
to.? Alternative means would have to be found to protect the victim without endangering the plotter.? (The case of one who overhears a plotter will be discussed in greater detail in the laws of rechilus, gossipmongering.)
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SEFER SHMIRAS HALOSHON
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The Work of Satan
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Much of Satan¡¯s efforts are directed toward inciting strife, and toward ensuring that once a feud has erupted, it does not end quickly. The Talmud relates:
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There were two people whom Satan regularly incited, so that at every twilight period [on the eve of Shabbos] they fought with one another. R¡¯ Meir visited there and restrained them for three such twilight periods until he made peace between them. He subsequently
heard Satan say: ¡°Woe, that R¡¯ Meir has removed that one [i.e. Satan] from his house [i.e. from the place where he was previously welcome]!¡¯¡¯ (Gittin 52a).
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The Midrash states that the Hebrew word for ?¡°dispute¡± is an acronym for plague; ?wrath; affliction; curse; conclusion; for ultimately, strife brings destruction upon man.
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The greater the stature of the disputant, the greater is his sin. This is why the Torah underscores the fact that those who joined Korach in his rebellion were ¡°leaders of the assembly, those summoned for meeting, men of renown¡± (Bamidbar 16:2)
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Keep reading Day 73, the lesson for Shabbos
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SEFER CHOFETZ CHAIM
Day 73 ¨C Consumer Protection???
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Consumer protection is an important ¨C but sensitive ¨C area which allows for information to be conveyed
±ô¡¯³Ù´Ç±ð±ô±ð²õ, for a constructive purpose.
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If a storekeeper hands a customer too little change, or charges him for something he did not purchase, one must not assume that the storekeeper is dishonest or careless ¨C we all make mistakes.? If this happens often, one must bring the matter to the storekeeper¡¯s
attention and inform him that if the practice continues, one will have no choice but to inform his clientele.? If the situation still does not change, one is required to warn people to count their change carefully and examine their receipts for any mistakes.?
It is forbidden to insinuate that the man is dishonest even if one has reason to suspect so, since it is sufficient for people to think that he is careless (or has problems with his arithmetic) for them to take the necessary precautions.
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It would also be forbidden to inform hot-headed individuals who, for example, might vandalize the store in the name of justice.
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SEFER SHMIRAS HALOSHON
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When Heaven is Unrelenting
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Our Sages state (Mishnas R¡¯ Eliezer ch. 4):
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In three instances the Holy One, Blessed is He, relented regarding idol worship, but was unrelenting regarding strife.
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Idol worship was initiated in the days of Enosh, as the Torah states: ¡°Then to call in the Name of Hashem became profaned¡± (Bereishis
4:26). God spared that generation [from total destruction] only because harmony prevailed among the people. In the generation of the Flood, however, strife was prevalent, as is evident from the robbery that was found among them. It was this which sealed
their fate, as it is written, ¡°The end of all flesh has come before Me, for the earth is filled with robbery through them; and behold, I am about to destroy them from the earth¡± (ibid. 6:13).
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In the Wilderness, God was forgiving of the sin of the Golden Calf, but He was unrelenting when strife was found among the people. Wherever strife was found, a great punishment followed. Particularly illustrative of this is the episode of Korach.
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When the idol of Michah was erected, God granted time for repentance, because peace reigned among the people. Thus it is written, ¡°And the sons of Dan erected the idol, and Yehonasan, son of Gershom, son of Menashe, he along with his sons, were priests for
the tribe of Dan until the [people of] the land were exiled¡± (Shoftim 18:30). However, when the Ten Tribes initiated a feud with the tribes of Yehudah and Binyamin, each side became a source of punishment for the other, as it is written, ¡°Aviah [King
of Yehudah] and his people smote them mightily. Five hundred thousand chosen men fell slain from Israel¡± (II Divrei
HaYamim 13:17). And when the tribes of Yehudah and Binyamin sinned, the Ten Tribes came and attacked them, as it is written, ¡°In that Pekach son of Remaliahu slew one hundred and twenty thousand in one day¡± (ibid. 28:6)
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Thus, feuding parties become tools of punishment against one another.
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