SEFER CHOFETZ CHAIM
Day 55 ¨C Social Pressure
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A mumor l¡¯tayovon (lit., rebel due to temptation) is someone who regularly submits to temptation in violating a specific mitzvah.? While the prohibition against gossip mongering does apply with regard to speaking about him (as
he is not a heretic), his situation differs drastically from one who occasionally transgresses a given mitzvah but basically is committed to its observance.?
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As we have learned, the primary prohibition against speaking loshon hora is lo saylaych rachil b¡¯amecha, Do not go as a gossipmonger among your people (Vayikra?19:16).?
One who embarrasses his fellow Jew transgresses the prohibition lo sonu ish es amiso, A man shall not aggrieve his fellow (Vayikra 25:17).
Our Sages interpret the term amecha, your people, in the first prohibition as excluding only a mumor l¡¯hachis, (lit., rebel whose intent is to spite), one whose lack of regard for a given prohibition causes him to regularly transgress it.? However, the term,
amiso, his fellow, in the second prohibition, excludes even the mumor l¡¯tayovon.? Thus, it is forbidden to speak loshon hora about a mumor l¡¯tayovon but it is permissible to exert social pressure on him in order to induce him to mend his sinful way.
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It is permissible to publicize that a Jew regularly violates a particular halachah if it is clear that he is aware of the halachah and has chosen to ignore it, and it stands to reason that publicizing his behavior will induce him to change.? This applies even
if he transgresses the law out of temptation.? However, one must be certain that all the conditions of toeles, constructive speech, including purity of intent and lack on an alternative, apply.
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SEFER SHMIRAS HALOSHON
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The Time Is Now
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The serpent, whose deceitful words created a barrier between God and man, was cursed: ¡°And dust shall you eat all the days of your life¡± (Bereishis?3:14).
The Talmud (Berachos 12b) interprets the phrase ¡°all the days of your life¡± in another verse of the Torah (Devarim 16:3) as referring to the Messianic era. Thus, at the End of Days, all creatures will be cured of their maladies except for the serpent. And
just as ¡°the snake bites because it was not charmed¡± [i.e. cured of its curse] so too ¡°there will be no advantage [i.e. remedy] for the master of the tongue¡± (from Koheles?10:11).
Those who habitually speak loshon hora will, like the serpent, find no cure for themselves at the End of Days (Midrash Aggadas Bereishis 79:2 and Pirkei D¡¯R¡¯ Eliezer ch. 52). Their only hope is to repent now.
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The gossiper brings suffering not only upon himself, but upon the community as well: ¡°R¡¯ Shimon ben Pazi said: Rain is withheld only because of those who speak loshon hora, as it is written (Mishlei 25:23), ¡®The north wind prevents the rain and [God shows]
an angry countenance [when there is] secretive talk¡¯ ¡± (Ta¡¯anis 7b). Zohar states that this sin brings death and destruction to the world.
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Therefore, one who cares for his own well-being and that of his fellow men will strive to acquire the golden quality of Shmiras haloshon.
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