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11

I'd say try anonymously contacting Rabbi Zylberman, who is involved in official Orthodox conversion standards for many institutions; he'll best know what to do (if anything) depending on the specifics of the case. But this is a job for a professional. Though honestly if the new convert is clearly keeping absolutely nothing whatsoever immediately ...


7

The Talmud (Yoma 4b) relates: ויקרא אל משה וידבר למה הקדים קריאה לדיבור? לימדה תורה דרך ארץ, שלא יאמר אדם דבר לחבירו אלא אם כן קורהו. מסייע ליה לרבי חנינא, דאמר רבי חנינא: לא יאמר אדם דבר לחבירו אלא אם כן קורהו. לאמר אמר רבי (מוסיא בר בריה דרבי מסיא משמיה דרבי מוסיא) +מסורת הש"ס: [מנסיא]+ רבה: מניין לאומר דבר לחבירו שהוא בבל יאמר, עד שיאמר לו לך אמור - ...


7

One of my Rebeyim told me that you want to look at the 8th grade class and see how they are behaving as this is going to be the finished product of the school.


7

There are a few different cases here: A. The guy/girl is hiding a severe condition, one that any normal person would need to know about (e.g. untreated severe bipolar disorder). You'd be obligated to proactively tell the other side about this (assuming you're not bound by whatever professional privacy laws), assuming you know what you're talking about, ...


6

If you don't mention a name and it's not possible (ever) to work out who you are speaking about, then there's no prohibition of Lashon Hara (see Sefer Chofetz Chaim, Hilchos Lashon Hara 3:4, where this is implied). אסור ספור לשון הרע הוא אפלו אם אינו מבאר בעת הספור את האיש שהוא מדבר עליו, רק הוא מספר סתם, ומתוך ענין הספור נישמע להשומע על איזה איש כון ...


6

To answer the question of the title, normally one would not be allowed to speak ill of someone even if it is or combined with speaking of that person's merits. However, in this case the newspaper is allowed to speak of this restaurant owner's lack of kashrus, because it is already a well know fact (see Sefer Chafetz Chaim, Klal 4, Beer Mayim Chaim 41) as ...


5

You are quite right that a private conversation would be the best path to follow. Because someone does something wrong in public doesn't mean they should necessarily be rebuked in public. StackExchange itself offers no way of initiating a private conversation. Even creating a restricted-access chat room allows anyone to view what you have said. I think your ...


5

First thing I'd do is consult a local rabbi, who may have a better assessment of the situation. Also, if the word does need to be spread that the place is not recommended, it will probably be more effective coming from him. (He's also likely to be better protected if the restaurant sues for defamation or something.) But for theory's sake (or pretending ...


4

With respect to the actual question, one is permitted to lie to protect another person from harm, which would include embarrassment. See Bava Metzia (23b) third item, where one may lie to protect a person from being taken advantage of. See also Sanhedrin (11a) another story where a lie was employed to save another from an uncomfortable situation. See Sukkah ...


4

In the Sefer Ikrei Dinim in the back of the Chofetz Chaim (Klal 3 Number 19 Note 1) the Chofetz Chaim discusses this. The Chofetz Chaim says that if the purpose of doing this is in order for others to learn from it and he is certain that no one will know whom he is discussing then it is permissible. However the person has to be extra careful that no one ...


4

The Shalo Hakadosh (Parshas Vayeshiev) writes that from the words "ויבא יוסף את דיבתם רעה" (Yosef brought evil reports to his father), it seems that Yosef did not fabricate these stories (otherwise it should have said he "made up" the reports). The Midrash relates that Yosef would tell his father that his brothers were guilty of eating meat that was not ...


4

Israeli rabbinic courts have attempted to nullify conversions by other courts where they considered that the convert was not sincere at the time of the conversion. The Rabbinical Council of America has objected: See http://blogs.jta.org/telegraph/article/2008/05/06/999936/rca-speaks-out-against-attempts-to-nullify-conversions. In favor of nulification is ...


4

A point to remember when there is reason to discourage the shidduch is that Lashon Hara for a to'eles is permitted only when there is no other way to achieve the same constructive outcome. My Rosh Yeshivah told us that as a teacher of many eligible bochurim he often received inquiries about the suitability of a particular student. If there was indeed some ...


4

One source can be found in Sefer Chafetz Chayim, in the introduction, where he lists positive commandments that one may transgress when speaking Lashon Hara (Sif Zayin, pages 70-71 of Volume 1 in the link). In a nutshell, one violates the prohibition of וּמִקְדָּשִׁי תִּירָאוּ - revere My sanctuaries (Vayikra 19:30). I just want to clarify, this ...


3

This is a rather famous story I believe. R. Hershel Schachter in Nefesh Harav (pg 150) quotes Rabbi Soloveitchik: (loose translation) there's no novelty in saying that the Chofetz Chaim said that one cannot speak lashon hara about oneself (i.e. it's obviously prohibited), because after all, the whole concept of 'maris ayin' shows that a person doesn't ...


3

From reading Sefer Chafetz Chaim, it appears that the answer to this question is usually no (Chafetz Chaim 4:4, 8:1, 8:4, 8:13). R. Binymin Zilber in Shut Az Nidberu 14:60,69 understands that speaking evil about non-religious Jews is permitted (see below), but discourages it because we shouldn't be increasing negative feelings between ourselves and ...


3

Rabbi Samson Rephael Hirsh - Shemos 32:22 - explains that actually Aharon took the blame on himself by saying that it was not the Jews fault that they made a Egel, they were in a bad situation and I assisted them. כי ברע הוא - אהרן לוקח את כל האשמה על עצמו, וגם אינו מספר על נסיונותיו להשהותם במעשיהם. הוא אומר, כאשר בא העם בהחלטיותו, כפי שהוא תמיד ...


3

Preface: I don't think my answer actually happened, I just like the way the pieces fit together. According to the Talmud in Kesubot (63A), Ben Azzai was engaged to the daughter of R' Akiva. So, assuming the opinion in Masechet Sotah (4B) that Ben Azzai married and later separated from his wife, since "What could he do, his soul desired Torah, let the world ...


3

SEFER CHOFETZ CHAIM Day 30 – Without Names All forms of loshon hora are prohibited even when no names are mentioned, if it will be possible for people to determine who is being discussed. Furthermore, if names are omitted but the story will reflect badly on an entire group of people, it may not be spoken. Speaking critically about an unnamed student at a ...


3

There are some objective questions that can be asked that may help. BEHAVIOR/ATTITUDE OF STUDENTS How much of the school day/year is devoted to teaching of midot? Does the school arrange activities outside of the school that would encourage good character like field trips to nursing homes for "Bikur Cholim"? A subjective but perhaps more easily ...


3

Any question that serves a useful purpose- not just out of curiosity- would be considered l'toelet- for a purpose and likely does not fall under the category of lashon hara. All of that assumes that one is really considering sending a child to the school, and one would need to let the person you are asking know that that is the reason you are asking. (As ...


3

Unless you need to protect Beryl from eating in Shmeryl's home or other need to protect Beryl (say from using Shmeryl as a halachic witness) - then I would think not. In light of the fact that the Chofetz Chaim says that you should not even say something good about a person if it may be later construed as bad, it would seem that saying something we think ...


3

I would suggest sending a message to the Chabad headquarters. Contact Us Lubavitch World Headquarters 770 Eastern Parkway Brooklyn, New York 11213 Phone: 718 774.4000 Fax 718 774.2718 Email: info@lubavitch.com


2

The Rambam in Hilchot Deot defines Lashon Hara as "something that could harm, upset, or frighten" its subject. The Choftez Chaim accepts that definition. The "unless you need to protect Beryl" (Lashon Hara for a constructive purpose) clause is only needed if the content itself is damaging/upsetting (e.g. "Shmeryl has severe schizophrenia", or even "Shmeryl ...


2

See http://mi.yodeya.com/questions/258/restraurant-warning If you feel the restaurant quality is poor, then to tell others as much (so they won't get a bad experience) would be "lashon hara for constructive purpose" (l'toelet), just like if someone asked "do you think this would be a good shidduch" or "should I go into business with this guy?". Just make ...


2

I would think a critical point here (though not necessarily the only point) would be the concept of lashon hara leto'elet -- something that's necessary to be said for a productive purpose. Rabbi Yitzchak Breitowitz has a lecture on the subject where he asks if one can be an investigative journalist and stay within the laws of lashon hara. Well, what is the ...


2

The OU is a very reliable Hashgacha on which ALL Hashgachos rely. If you eat anything processed in any way then you are eating food that is certified by the OU. They have many big Gedolim who are in charge including Rabbi Belsky, Rabby Genack, Rabbi Schachter and they are absolutely reliable. They may have standards which some people disagree with (Cholov ...


2

declaring someone a rasha should be treated in a very sensitive manner and must be backed up by an overwhelming amount of evidence. the reason I say this is the second beis hamikdash was destroyed on the account of sinash chinam and therefore the construction must logically happen based on ahavas chinuam. we should not be overly fond of declaring anyone a ...


2

One example is from Y'vamos (49b), which states that Y'sha'yahu died because he had said (Y'sha'ya 6:5) "and I dwell amidst a nation of impure lips": כי מטא להדי פומא נח נפשיה משום דאמר ובתוך עם טמא שפתים אנכי יושב Further, it seems likely that Y'sha'yahu was only talking to himself, not per se to HaShem (though it was in the presence of a vision of ...



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