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DEUTERONOMY — 24:8 skin affection

DEUT1344 One who speaks lashon hara also transgresses the prohibition of הִשָּׁ֧מֶר בְּנֶגַע־הַצָּרַ֛עַת לִשְׁמֹ֥ר מְאֹ֖ד וְלַעֲשֹׂ֑ות, “Be mindful of the tzaraas affliction, to be very careful and to act [accordingly]." (Devarim 24:8). Chazal explain in Sifra (Bechukosai 1:3) that when the Torah writes “to be very careful,” it means that one should not forget to remain on guard against lashon hara, so that he will not be afflicted with tzaraas because he spoke lashon hara.

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DEUTERONOMY — 24:9 remember

DEUT1346 "Remember what the Lord your God did unto Miriam by the way as you came forth out of Egypt" The Torah obligates us to vocally recall the punishment Miriam received for speaking loshon hora about Moshe Rabainu (Ramban Commentary). There were numerous factors that might have mitigated the gravity of Miriam's sin and thus her punishment: (1) She spoke about her brother whom she loved dearly; [2] She risked her life to save Moshe when he was an infant; (3) She raised him in his childhood; (4) She did not say anything actually derogatory about Moshe; she merely minimized the extent of his greatness. (5) Since she did not speak in Moshe's presence, he didn't suffer embarrassment; (6) She did not speak against him in public; she privately spoke to Aharon, her brother; (7) Moshe Rabainu was the paragon of humility and was not affected by what Miriam said about him. Nevertheless, despite her righteousness Miriam was punished with leprosy. Anyone who speaks loshon hora violates the commandment to recall what Hashem Yisborach did to Miriam.

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DEUTERONOMY — 24:9 remember

DEUT1349 The Torah gives us advice on how to guard our speech: "Remember what the Lord your God did unto Miriam by the way as you came forth out of Egypt". Miriam spoke loshon hora about Moshe and was severely punished. By recalling her punishment we will realize the gravity of loshon hora. A person should not wonder how it is possible for someone to recite this verse (many repeat it daily after davening) and immediately afterwards to relate loshon hora. Merely saying it by rote will not prove beneficial. One must give the matter a proper amount of thought and only then will recalling Miriam's punishment effect a change. Needless to say, it is also necessary to be well–versed in the laws of loshon hora.

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DEUTERONOMY — 24:9 remember

DEUT1350 We must publicize how reprehensible it is to speak against others. In a public letter, the Chofetz Chayim cites the Ramban who explains that this verse obliges us to tell our children and future generations how reprehensible loshon hora is. We must publicize how wrong it is to speak against others. People must realize that refraining from loshon hora is not merely a meritorious trade, but an obligation of the highest magnitude. Unfortunately, too many otherwise observant Jews behave as if the prohibition against loshon hora did not exist. Even those who are careful do not feel as upset when they happen to speak or hear loshon hora as they would if they accidentally were to eat pork. Therefore, we must do all we can to publicize the gravity of speaking loshon hora. Moreover, if you influence others not to speak loshon hora, you will find that you yourself will be much more careful with what you say. (Michtevai Chofetz Chayim, letter 35). Since this verse comes to teach us to refrain from speaking loshon hora, the question arises why the Torah describes Mariam's sin. Rabbi Simcha Zissel Ziv writes that this teaches us the principle that it is permissible to relate derogatory information about someone when one's sole purpose is to teach another how to behave. It is a great merit for Miriam that others will learn from her experience to be careful not to speak loshon hora. This is the reason the Torah mentions the sins of various individuals and groups. (Chochmah Umussar, vol. 2, . 459, essay 340). The Chofetz Chayim writes that if a person sees faulty traits in someone (for example, conceit, a bad temper, lack of diligence in Torah study), and fears that his children or students might imitate that person, it is proper to warn them about that individual's shortcomings. The prohibition against disparaging others applies only when the words are said with intent to belittle and disgrace the person spoken about. If the intent is to alert others not to follow in the footsteps of someone who has faulty traits, it Is permitted to mention that person's faults, and it is even considered a mitzvah. It is necessary in such cases to clearly explain the purpose of your derogatory words in order to avoid any misunderstanding on the part of your children or students. If an entire community acts improperly and you fear that someone may copy their faults, you are permitted to point out their shortcomings in order to prevent a person from mingling with them. If you have first-hand knowledge of a person's fault (that is, you have witnessed it yourself), you may deliver the warning as an undisputed fact. If you only know the information from hearsay, you must give the warning in the following manner: "I have heard from others that…" Although the speaker is obligated to mention someone's faults to prevent imitation, the listeners are not allowed to except information as the absolute truth. They are only permitted to be wary in order to protect themselves from a harmful influence. (Chofetz Chaim 4:10 and B'air Mayim Chayim 42; Guard Your Tongue, p. 63).

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