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ב"ה בלקוטי תפילות, תפילה נד, רבי נתן קובע בתפילתו להתפלל לא להוציא שום דיבור רע על שום ישראל שבעולם, הן על גדולים הן על קטנים. ואז אחר כמה שורות הוא מגנה את התלמידי חכמים שאינם הגונים במעשיהם, ומתפלל שלא ישמע שום דבר מהם וכו'. אז כנראה למרות שצריכים להיזהר ולרחק מאד מלדבר רע על שום ישראל, עם כל זאת צריכים לגנות את המפרסמים של שקר.
נ נח נחמ נחמן מאומן
2 comments:
Perhaps I could suggest a chiluk
To critise MFS's - whoever they are - without mentioning or hinting to any yochid by name - is ok and even good.
It's like saying I'm against the Ganovim, Rotzchim, Shakronim etc
There's no Loshon Hora there - even though some yechidim do act in those ways - my Ko'ach HaDibbur was not meyahced the Rah to those techidim.
Because since the yochid was not referred to specifically, it's not his p'nimius which is being spoken LH about, the bad words are only misyaches to his ma'asim - which DESERVE the criticism - but the yochid himself in his p'nimiyus is not being spoken badly about at all in this world or the World Above.
But by mentioning the Yochid by name - or even by clearly referring to a yochid that the listener understands (though by name is worse i think) - by your Koach Hadibur the LH is being misyaches to the actual person and he is then affected by that LH down here and in the world above.
So if you generally criticise all MFS's - and your listeners ask you - "is Ploni an MFS? Is Almoni an MFS?" trying to get a "geshmak" controversial statement out of you, you could stonewall that "anyone who does x y z (eg has Torah leadership and doesnt use it to be mefarsem the Nachal Novea, and k"v if is actually misnaged) is an MFS referred to by the Rebbe and the Saba" - but to refuse to be "nokeiv beshem" or even nokeiv b'remez on any yochid.
It's for the listener to apply your chochmah themselves and come to their own maskonoh on any yochid, but that way you have personally avoided LH on anyone in Klal Yisroel
Just a suggestion
Much Love, Kol Tuv and Good Shabbos
Moshe Chaim MeiEretz Merchakim
HH
For sure there is the element if extinguishing the sin and not the sinner. See also Prayer 134 which is kind of famous - Rabbi Nussun says that he doesn't want such "mitzvos" that entail deriding Jews even for a very worthy reason, not the nor their reward.
This is a very big sugya. Years ago I pointed out a big difference between Breslov of then and today, whereas in those times Breslov was very clearly defined as it's own little entity, which strongly abhorred the sheker, there was no justification to resorting to that very sheker or to even be misyaches to the outside sheker, and they wouldn't waste there time and definitely not endanger themselves to speak of the outside sheker. However today when that sheker has managed to make strong inroads into Breslov, even into Nanach, it might be necessary now every now and again to renounce that sheker.
Na Nach Nachma Nachman Meuman
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