SEFER CHOFETZ CHAIM
?
Day 144 ¨C Accuracy
?
Condition #4:
?
As with loshon hora, one may not exaggerate rechilus even for a constructive purpose. If a person harmed, or is planning to harm, someone else and the victim must be informed, one may not give him an exaggerated account of what has transpired or is about to
occur. This applies even if the person being warned does not take the danger of the situation seriously.
?
Furthermore, one may relate only as much information as necessary for the purpose to be accomplished. To relate any additional information would be a transgression of the prohibition of rechilus.
?
?
SEFER SHMIRAS HALOSHON
?
Sensitivity in Speech
?
Even if one has become so accustomed to speaking loshon hora and so overcome by his evil inclination that forbidden talk pours from his lips without his even realizing what he is saying, nevertheless, he should not despair. Through proper study and review of
the relevant laws, a dramatic change for the better will occur. His very nature will change, and he will find himself carefully weighing his own words as he speaks. Even if he will speak but avak loshon hora (words which can lead to loshon hara) he will take
note of it, and will be careful not to repeat his mistake.
?
Hashem has endowed man with sensitivity, especially with regard to matters of personal speech. This ability is a great asset in the study of Torah, for when a student enunciates his thoughts, he can better perceive whether or not they are correct. As the Sages
state, ¡°For they [words of Torah] are life to those who express them with their mouths¡± (Eruvin 54a). This ability to discern is true regarding other areas of speech as well.
?
However, such sensitivity is exceedingly weakened through habitual involvement in idle conversation and according little thought to what one is saying. However, when one studies the laws of proper speech and, as a result, becomes cognizant of his own verbal
expression, this sensitivity returns little by little, until it attains its original strength |
|
|
Keep reading Day 145, the lesson for Shabbos
|
|
SEFER CHOFETZ CHAIM
?
Day 145 - Pure Intent
?
Condition #5:
By commanding us, ¡°Do not go as a gossipmonger among your people¡± (Vayikra?19:16), the Torah is teaching
us that to derive pleasure from spreading gossip runs contrary to the mature, dignified character expected of a Jew. Thus, one who derives pleasure from spreading gossip has violated this commandment even when his report brings about a constructive result.
?
Relating what would otherwise be considered rechilus for a constructive purpose is permissible only if one¡¯s intent is solely to accomplish that purpose. Deriving satisfaction from being ¡°involved in the action,¡± or from aborting the plans of someone who is
not well liked, is forbidden.
?
Nevertheless, improper motivation cannot free one of his obligations to impart information for a constructive purpose. The Torah demands that we develop a correct mind-frame and come to the aid of our fellow Jew out of sincere concern.
?
?
SEFER SHMIRAS HALOSHON
?
A Cardinal Rule
?
Generally speaking, unless one is certain that a given statement is not in the category of forbidden speech, he should not utter it. Even if he is inclined to think that it is a mitzvah to utter the statement and that he will receive reward in the World to
Come for it, nevertheless, he should refrain from doing so. In this way, he will be saved from Divine retribution.
?
For example, if in fact one was obligated to speak critically of a certain individual and did not do so out of uncertainty, he will be able to come before the Heavenly Court and say, ¡°I was not sure whether or not I was permitted to criticize him to others;
therefore I chose to remain silent.¡¯¡¯ Conversely, if he will speak critically of the person when in fact this was wrong, or if he will mistakenly initiate a quarrel out of the conviction that it is a mitzvah to do so ¡ª how will he exonerate himself before
the Heavenly Court? How will he excuse his having spoken the forbidden and having been the cause of strife? He will not be able to say that his uncertainty impelled him to speak, for if he was uncertain he should not have spoken. |
|
|
|
|
