Shmirat Haloshon

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SEFER CHOFETZ CHAIM
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Day 27 – Repentance
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If one has uttered a potentially harmful statement about someone, he has committed a sin that is both bein adam la’Makom, between man and Hashem, and bein adam la’chaveiro, between man and his fellow.? Confession, regret and resolution for the future can only serve as teshuvah (repentance) for one’s sins before Hashem.? For sins against man, one must approach the person and beg forgiveness.
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This only applies to a situation where one’s speech has already caused damage. If a potentially damaging statement was made but no actual harm has resulted as of yet, it is the speaker’s responsibility to do his best to prevent this from happening.
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A practical way of accomplishing this would be to approach anyone who has heard the harmful information, and explain that it was inaccurate.
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SEFER SHMIRAS HALOSHON
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The Poor Man’s Treasure
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A very noteworthy concept can be derived from the Talmud’s teaching that the world exists in the merit of the Torah study of children, and that their study is superior to that of the generation’s leading sages. This concept can be better understood with a parable:
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A poor man found a very rare, precious gem, which was commonly found only in the crowns of kings. This was a gem which could be used for a variety of very important purposes, a fact of which the poor man had no notion. The king of that country asked the poor man to give him the gem, and in return, rewarded him with great wealth and a position of prominence. Thus, the poor man received great reward not for what he knew, but for what he possessed.
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Torah study is the rare, precious gem and the young children, who are unaware of the Torah’s awesome sanctity and the depth of its wisdom, are like the poor man who does not perceive the gem’s true worth. Though they lack this understanding, nevertheless, they are personally sanctified and sustain the world through their study. This is because the awesome sanctity of Torah is an unchanging fact and is not dependent on any mental or other preparation on the part of the student. Whenever anyone studies Torah, he is naturally bound up with its sanctity. Thus does the prophet allude to the study of Torah when he says, “... whenever I speak of him I remember him more and more. Therefore, My inner self yearns for him...” (Yirmiyahu 31:19).
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However, when a person defiles his power of speech by speaking that which is forbidden, then the degree of spiritual light which he draws from the study of Torah is diminished.
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We can now better understand the Sages’ discussion cited above. R’ Pappa asked Abaye, “What of our Torah study? Do not the sacred thoughts which are so essential to our study make it superior to that of young children?” Abaye responded, “There is no comparison between breath that is tainted by sin and breath that is free of sin,” meaning that the purity of the children’s study outweighs whatever it lacks.

Keep reading Day 28, the lesson for Shabbos

SEFER CHOFETZ CHAIM
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Day 28 – Unknowing Victim
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A person who has caused harm to his fellow must ask forgiveness even if the victim is unaware that he has been harmed.
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A case in point is where an employee was being considered for promotion but was never informed of this possibility.? If someone violated the laws of loshon hora and made a statement to the employer which resulted in the promotion not being granted, he must approach the victim, explain what has happened, and beg forgiveness.
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However, Rabbi Yisrael Salanter is reported to have held that if relating the incident to the victim would cause him anguish, one would have to forego that aspect of the Tshuva process.
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SEFER SHMIRAS HALOSHON
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Comparisons
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Let us consider the above: The Sages of the Talmud were mighty cedars, whose thoughts were constantly bound up with Hashem. They were forever contemplating His greatness and His commandments, and their speech was exceedingly sacred and pure. If, in the course of speaking, it happened by chance that an improper word escaped their lips, surely they immediately engaged in an appropriate form of repentance. Nevertheless, even this rare improper utterance did damage to the sanctity of their power of speech, so that it was diminished from its previous level.
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What of ourselves, then, whose level of study in no way compares to that of the Sages of the Talmud? If we will defile our mouths with words of loshon hora, mockery, strife and the like — what sort of sanctity will be manifest through our Torah study?
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Let us compare our approaches to spiritual and material pursuits. When, for example, business matters are concerned, one does not cease from pondering ways by which to improve his enterprises and increase his profits. He is careful to remove any possible impediment to success. And no person of sound mind would intentionally do anything that could harm his very source of livelihood.
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Yet with spiritual pursuits the opposite is often the case. We ourselves bring about the ruination of the remnant that still remains with us — the bit of Torah study and prayer that we have. How? Through forbidden speech.

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Today's Inspiration - Shavua tov!

#9798

Your Own Hand

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Rabbi Schmelke of Nikolsburg said: "It may sometimes happen that your own hand inadvertently strikes you. Would you take a stick and chastise your hand for its heedlessness, and thus add to your pain? It is the same when your neighbor, whose soul is one with yours, because of insufficient understanding, does you harm: should you retaliate, it would be you who suffer."

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Source: The Hassidic Anthology

After Pesach...now what?

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Time to count #14 Motzai Shabbat

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Shmirat Haloshon

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SEFER CHOFETZ CHAIM
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Day 26 – About Children
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It is forbidden to speak loshon hora about children.? While most people understand that “kids are kids” and the Torah does not hold children responsible for their actions, if one speaks about a child in a manner that either the speaker or listener sees as derogatory, then the laws of shmiras haloshon have been violated.
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It is also forbidden to say or write something about a child that potentially could prove harmful to him.
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A teacher who is prepared to enter a negative comment on a student’s record should pause to contemplate the effect that entry might have on the student’s future educational and employment opportunities.
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Likewise, teachers should exercise caution and fairness when conveying their feelings concerning a student to his teacher for the coming year.
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SEFER SHMIRAS HALOSHON
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Pure and Untainted
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The Talmud states:
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Reish Lakish said in the name of R’ Yehudah Nesiah: “The world is sustained only in the merit of the breath [of? Torah study] of school children.”
Said R’ Pappa to Abaye: “And what is with yours and mine [i.e. our Torah study]?”
Abaye replied: “There is no comparison between breath that is tainted by sin and breath that is free of sin” (Shabbos 119b).
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If the Sages were, to their minds, guilty of forbidden speech, it could only have been an inadvertent and rare occurrence. Yet they declared their words of Divine service to be tainted because of this. How much more so is this true of one who habitually speaks the forbidden — especially loshon hora, which causes ill will and strife among Jews.

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Today's Inspiration - Shabbat shalom!

#9792

What Brings Our Comrade Pain

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Rabbi Moshe Leib of Sassov declared to his disciples: "I learned how we might truly love our neighbor from a conversation between two villagers which I overheard:

"The first said: 'Tell me, friend Ivan, do you love me?'

"The second: 'I love you deeply.'

"The first: Do you know, my friend, what gives me pain?'

"The second: 'How can I, pray, know what give you pain?'

"The first: 'If you do not know what gives me pain, how can you say that you love me?'

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"Understand, then, my sons," continued the Sassover: "to love, truly to love, means to know what brings pain to your comrade."

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Source: Esser Tzachtzachoth

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Time to count #12 Thursday night

#9791

Time to count #12

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Today's Inspiration

#9786

The More Deserving

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Said the Belzer: "Only the man of humility who believes that the other person is more deserving than he, can truly fulfill the commandment: 'Thou shall love your neighbor as thyself' (Leviticus 19:18). The man of humility will feel unable to disregard his comrade's request when he is in a position to grant it."?

The rabbi finds a suggestion of this idea in the fact that the next letters in the Hebrew alphabet following ??? are ???.

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Source: Dover Shalom

Time to count #11 Wednesday night

#9785

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Time to count #11 Wednesday night

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Shmirat Haloshon

#9783

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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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Today's Inspiration

#9782

The Bratslaver on Love

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1. "When there is no love among men, there is slander, mockery and false accusation.

2. Terror and ruin come through hate.

3. The man whom you strengthen in his service to God will love you. The way to strengthen him is to love him.

4. If you be ware of petty quarrels and unfounded dislikes, even influential persons will be willing to entrust you with the problems of arbitration.

5. He who does not swear falsely will not transgress the prohibition against revenge.

6. God is present whenever a treaty of peace is signed.

7. When the sagesof a generation meet in amity at frequent intervals, their unanimous decisions will endure, for God Himself becomes the Chief Justice."

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Source: Sefer Hamidoth

Time to count #10 Tuesday night

#9781

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Time to count #10 Tuesday night

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