Shmirat Haloshon

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SEFER CHOFETZ CHAIM
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Day 24 – Public Knowledge But Harmful
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We have seen that it is forbidden to speak in a derogatory manner even if the information being conveyed was already known to the listener.? This is because the act of speaking negatively is inherently wrong.
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Conversely, it stands to reason that a non-derogatory but potentially harmful statement can be made in the presence of anyone who is already aware of the information, unless the speaker emphasizes some point that the listener may not have realized previously.? This is because the statement will not be cause for any harm which otherwise would not have come about.
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Rambam takes this a step further, stating that if a potentially harmful statement was made in the presence of three people, the three are permitted to relate the information in conversation with others.? This is because each of the three can assume that the other two will probably make the information public anyway.? However, this would not be permissible if either:
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One of the three is known to be discreet or especially careful regarding the laws of forbidden speech, or
The person’s intent in relating the information is to publicize the matter yet further.
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According to the Chofetz Chaim, Rambam permits any of the three to repeat the information even if it is derogatory.
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The Chofetz Chaim fails to find justification for such leniency; furthermore, he discourages reliance on Rambam’s opinion with regard to loshon hora spoken in the presence of three, as most other commentators seem to disagree with his ruling.? Thus, one should never relate derogatory information, even when it was related to three or more listeners.
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SEFER SHMIRAS HALOSHON
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The Metzora’s Cry
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Zohar (Parashas Metzora) states:
The prayer of one who speaks loshon hora will not come before the Holy One, Blessed is He, for a ruach tamei (impure spirit) hovers over it. When he repents, and [sincerely] accepts upon himself the [various aspects of] repentance, then what is written of him? “On the day of his purification, he shall be brought before the Kohen” (Vayikra 14:2).1
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The above lends added clarity to the Torah’s instruction that the metzora (one who is afflicted with tzaraas for having spoken loshon hara2) call out to those who pass by, “[I am] contaminated, contaminated!” (ibid.13:45) so that they will pray for him. Since his own prayers will not be accepted Above, the Torah therefore advises him to request that others pray on his behalf.
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Scripture declares: “Take note of God’s work! For who can straighten what he has twisted?” (Koheles?7:13). We can interpret this as follows: Take note of God’s work! Ponder well the Heavenly fruits of a Jew’s prayer on this earth: prayer can radiate spiritual light and create exalted edifices in the Upper Worlds. Ensure, then, that your prayers be uttered with proper readiness, and by a mouth that is pure and unsullied by sin. For who can straighten what he has twisted? If one’s prayer will be lacking, then its spiritual products in the Upper Worlds will be lacking as well. This will bring eternal distress to one’s soul, for these are not earthly structures, which can be repaired or improved by a second craftsman.
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As Hillel declared: “If I am not for myself, who will be for me?” (Avos?1:14). Only the person himself has the power to correct his past mistakes — through proper repentance and a firm resolve to live by the laws of proper speech.
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1. Homiletically, this means that having repented and achieved purification, the metzora is? assured that his prayers will, once again, gain acceptance Above.
2. Contrary to its common translation, tzaraas is not leprosy or some other bodily disease, but the physical manifestation of spiritual malady. As R’ Samson Raphael Hirsch demonstrates, if tzaraas were some biological disorder and the metzora’s confinement were to prevent contagion, then some of its related laws are inexplicable. For example, if the symptoms of tzaraas are found on a newlywed during the festive week following marriage, the Kohen does not pronounce the person tamei (impure) so as not to interfere with the festivities. Also, the Torah states that if one’s entire body is covered with tzaraas, he is tahor (pure), but if one spot on his body heals, then he is tamei

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