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SEFER CHOFETZ CHAIM
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Day 107 – Vigilance without Acceptance
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The fact that a derogatory statement was made for a constructive purpose does not permit the listener to accept it as fact. It is permissible to listen to negative information for toeles, a constructive purpose; however, it is not permissible to believe such information. One may act upon such information on the possibility that it might be true.
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It is for this reason that the first precondition for speaking constructively (Day 50) is that one have firsthand knowledge of the negative information he is conveying. Since one cannot believe derogatory information as fact, he cannot present it to others as such. In situations where it is permissible to relate secondhand information one is required to say that he heard it from others and could not be sure of it’s accuracy (see Day 71).
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SEFER SHMIRAS HALOSHON
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The View from Above
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Thus far, our parable has shown how Reuven has ceased to speak disparagingly of Shimon after hearing that Shimon is held in high esteem by a leading Torah sage. The parable continues:
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Some time later, Yehudah tells Reuven, “I was privileged to be present when Shimon met with the Sages of the Mishnah — Rabbi Yehudah HaNasi, Rabbi Meir, and others — men endowed with Divine inspiration, who are akin to angels and cannot possibly be deceived! I saw how they too accorded Shimon great honor and showed him deep love and admiration.’’
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A shaken Reuven responds, “I have erred. Obviously, it was my evil inclination which caused me to bear ill will toward Shimon.’’
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Yehudah then adds one last point, “The Sages of the Mishnah are often visited by the prophet Eliyahu. They mentioned that Eliyahu had related how he had heard the Holy One, Blessed is He, express his deep love for Shimon.’’
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“Woe is me!’’ exclaimed Reuven. “I have harbored ill will and spoken against someone who is loved by Hashem! I now see things in a different light. Either I was mistaken in thinking that Shimon had wronged me, or I was correct but had failed to attribute his actions to an inadvertent error on his part, for surely he would not have wronged me intentionally! I have sinned grievously in speaking disparagingly of such a man.
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“I deeply regret my feelings and actions and will strive to develop a true love for Shimon.’’
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Scripture states: “‘I loved you’ said Hashem” (Malachi 1:2); and “You are children to Hashem, your God” (Devarim 14:1). This is the intent of the phrase “I am Hashem,’’ at the conclusion of the verse which prohibits harboring ill will and commands us to love our fellow Jew. Just as Hashem has a deep unwavering love for every Jew, so too must we develop within ourselves a deep unwavering love for each other.
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On this earth, a person sees others clothed in their physical garb, and thus tends to look down upon them and focus on what he perceives as their faults. Hashem, however, sees the essential holiness of every Jewish soul, which, as often stated in the holy Zohar, is awesome. Hashem’s love and regard for each soul is predicated on this knowledge, and thus is exceedingly great.

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L’ilui nishmas Sima bas Moshe Leib
Dedicated by the Kramer family

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Day 108 – A Proper Approach

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On a personal level, one’s relationship with the subject of the negative report should not change. Chances are the statement was inaccurate, if not altogether false. One’s behavior towards the individual should, therefore, not be affected at all, and one should continue to show him kindness and assist him as in the past. On a practical level, one should investigate the matter and protect himself against any possible harm that could result should the report prove true.
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The Talmud (Niddah 61a) makes it clear that although negative information should not be accepted as fact, one can and should act to protect himself and others on the chance that it may be true. Just as it is na?ve and wrong to believe the loshon hora one hears, so too it is na?ve and irresponsible to totally ignore a report which could save oneself or others from possible harm or anguish.

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If, for example, one hears that an acquaintance is dishonest, it is forbidden to think of him as such – but one should keep his wallet in a safe place when that person is around! If one is told that a person who accepts charity is actually well-to-do, one should not stop assisting him until the matter has been investigated and it has been determined beyond doubt that he is not deserving of assistance.
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SEFER SHMIRAS HALOSHON

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Disparaging the Community

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In previous chapters, we discussed the severity of speaking loshon hora against an individual. To speak disparagingly of the Jewish people as a community is a sin of far greater severity.
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Regarding the verses, “Do not inform on a servant to his master ... A generation which curses its father and does not bless its mother” (Mishlei 30:10-11), the Talmud expounds: “Even if a generation curses its father and does not bless its mother, do not speak against it before its Master, the Holy One, Blessed is He” (Pesachim 87b).
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When the prophet Yeshayahu was shown God’s glory in a Heavenly vision, he declared, “Woe is me! — for I am a man of impure lips, who sits among a people of impure lips’’ (Yeshayahu 6:5). Yeshayahu’s intent was not to disparage his people, but rather to express his feeling of unworthiness upon experiencing a lofty vision. Nevertheless, Scripture continues, “And one of the seraphim [angels] flew towards me and in his hand was a glowing coal ... and he touched it to my mouth and said ‘... your iniquity shall be removed and your sin shall be atoned for’ ” (vs. 6-7). The Sages state that the word? “Ritzpah” glowing coal , is a contraction of? “Break the Mouth” of the one who slandered My people” (Yalkut Shimoni 406). It was this sin which ultimately brought about Yeshayahu’s death (see Yevamos 49b).

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SEFER CHOFETZ CHAIM
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Day 109 – Prefatory Remarks
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We have seen that a derogatory statement about someone is not to be believed as fact even for a constructive purpose. One is to take the necessary precautions without changing his attitude towards the subject.
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We have also learned that to cause another Jew to transgress is to violate the prohibition, “Before a blind person do not place a stumbling block.”
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Consequently, when one relates negative information for a constructive purpose, he must be careful not to cause the listener to sin by believing the information as fact.
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The proper way to convey negative information for a constructive purpose is to preface it with a statement such as, “Don’t take my word for it – I may be mistaken – but do take the matter under serious consideration”.
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SEFER SHMIRAS HALOSHON
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Measure for Measure
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Scripture relates how the prophet Eliyahu was forced to hide in a cave to escape the designs of the wicked King Achav and his queen, Izevel. When God appeared to Eliyahu in a vision, the prophet said: “I have been exceedingly zealous for HASHEM, the God of Legions, for the Children of Israel have abandoned Your covenant ...’’ (I Melachim 19:10). It was because of this indictment of his people that the role of transmitting the Divine word to the generation was transferred from Eliyahu to his disciple Elisha (Yalkut Shimoni 217).
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Years later, when Elisha prophesied the end of a famine, an officer of the king declared, “Behold! If HASHEM makes windows in the heavens, can such a thing be?’’ (II Melachim 7:2). The Midrash (cited by Sefer Charedim 47:23) understands the officer’s words as meaning: “Surely it is within God’s power to bring this about. However, the generation is like the generation of the Flood, regarding which it is written, ‘And the windows of heaven were opened’ (Bereishis 7:11). How can it be that a generation so wicked should merit a miracle so great?’’ Because he spoke this way of the Jewish people, the officer was told by Elisha, “You will yet see the miracle occur, but you will not eat from the food that will result from it.’’

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