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To connect with our neshamos and with Hashem, we need time to think. But our yetzer hara keeps us running, assuring us that we’re being wildly productive when effectively we're running in place. As we begin the month of Tammuz, let’s take the time to realize that we have to stop running and start thinking, connecting, growing—and before long we'll be ready to be free once again. In Yerushalayim Habenuyah! Good Chodesh! Dedicated l’zecher nishmas Berel ben Hirsh z”l, by his children Dr. and Mrs. Reuven Shanik ? L’ilui nishmas Shulamis bas R' Dovid a"h - Sheila Grubner and Hachaver Uri ben Yaakov Halevi z"l -Mr. Paul Fleischmann Dedicated by Daniel and Rivky Fleischman SEFER CHOFETZ CHAIM ?????????? Day 89 – Vital Information ? One who knows of a shidduch in the making and has negative information about one of the parties has a responsibility – in certain cases – to offer this information without waiting to be asked. ? The commandment? “Do not stand aside while your brother’s blood is shed” (Vayikra 19:16) requires one to volunteer information if he is aware that one party in a proposed match has severe physical, psychological or spiritual shortcomings, which by objective standards can be expected to interfere with the marriage, and that this information is being concealed from the other party. ? Once again, the conditions which permit speaking negatively for a constructive purpose must be fulfilled: ? (1) The information must be firsthand or clearly stated as secondhand and not verified. ? (2) It must clearly be a problem by objective standards (e.g. a debilitating disease in the person, or in the family if it is hereditary; severe psychological disorders; violent tendencies; major problems in hashkafa [outlook on basic issues of Jewish life]; an immoral lifestyle) and not a matter of personal opinion – even if one feels certain that this is not what the other party wants. It must also be clear that the information is being concealed from the other party. ? (3) If it is possible to convince the party that is concealing the information, to come forth with it, that would be preferable. ? (4) The information is not to be exaggerated and only that which is necessary may be told. ? (5) One’s intent must be to prevent a harmful situation from coming about and not to denigrate the party spoken about. Moreover, there must be a real possibility that the information conveyed will not be ignored, so that the constructive purpose will be realized. ? (6) No realistic alternative to conveying the information directly can be found. ? (7) No undue harm will be caused by informing the party of the problem. Should there be reason to suspect that the party, upon learning that it has been deceived, will denigrate the other party or seek revenge in some other way, one should not get involved. ? ? SEFER SHMIRAS HALOSHON ? A Matter of Life and Death ? By exercising verbal restraint, one is saved from many sins: loshon hora, flattery, mockery and lying. He is also saved from verbal attack. There are numerous inestimable benefits of developing the quality of silence. ? People confide their private matters to a person who is known to guard his tongue, for he can be trusted to keep such information to himself. ? A wise man once said: “When I hear someone speak evil of me, I remain silent, for I fear that would I respond in kind, I would then hear abuses that are worse than the previous ones.’’ Whenever a person is verbally attacked and responds in kind, the result, invariably, is worse verbal attack. ? “Death and life are in the tongue’s power” (Mishlei 18:21). The tongue can cause harm in a way that the sword cannot. The sword can kill only through direct contact with its victim, while the tongue can bring about the ruination of someone who is miles away. Man was created with two eyes, two ears, two nostrils, but only one mouth, to indicate that he is obligated to limit his speech, for transgression through speech can occur quite easily, and with far-reaching consequences.