Chapter III

The teaching that "a person should never speak in a manner that gives Satan an opening," can thus be interpreted in two ways: not to speak ill of oneself and not to speak ill of others. Should it, G-d forbid, come to pass that an individual endures suffering due to children, health or sustenance, he should not rebel [against G-d].1 Rather, he should be aware that his suffering pains G-d greatly.2 Even more than a father suffers upon observing the anguish of his child, G-d suffers, as it were, upon seeing a Jew in distress, as it is written:3 "In all their afflictions He is afflicted."

Surely, then, the sufferings of an individual result from G-d's mercy. A person should therefore examine his past actions and seek to repent.4 When a person realizes that his afflictions are in reality an act of divine mercy, he will receive them with joy. This joy will in turn change the suffering to revealed goodness.5 For we observe that what a person imagines to be suffering or pain, often turns out to be the very cause of his salvation.

The second instance in which "a person should never speak in a manner that gives Satan an opening" involves speaking ill of others, [for by doing so he is in reality judging himself]. One should, in any event, always think kindly of others, and always give them the benefit of the doubt. A person has no right to pass judgment on his fellow man until he finds himself in the same circumstances, as the Mishnah6 says: "Do not condemn your fellow man until you have stood in his place." Truly, one cannot know the vicissitudes of another, or how difficult it is for him to do that which he should be doing, and refrain from doing that which should not be done. Just as people are diverse in their intellectual capacities and physical appearance,7 so too are they different in their character traits, desires and emotions, and it is impossible for one to know what is troubling another.8

A person who possesses a keen mind and a considerate understanding can guess [and perhaps empathize with] the difficulties another individual encounters by comparing that person with himself. Every person knows full well that he possesses evil intellectual and emotional tendencies, gross desires and lusts. They are so great that they cannot even be guessed at by another. He alone knows how serious are his faults, and the amount of suffering they cause him. He is also aware of the tremendous effort needed to overcome his evil tendencies. He is therefore able to use himself as an example [of how difficult it is to resist temptation], and give his fellow man the benefit of the doubt.

As an act of common decency, one should always look upon others in a favorable light and think that their actions are good. This attribute of not speaking ill of others and always judging them favorably is a good trait in itself. There is, however, yet another reason for not speaking ill of others, for by doing so one casts judgment upon oneself.

Penance for the sin of speaking evil requires two things: There must be 'teshuvas hamishkal an act of repentance commensurate to and in accordance with the actual sin, such as speaking [only] good and consoling the heartbroken. The penitent must also cleanse and purify his speech through words of prayer and letters of Torah. Not only should his every utterance during prayer and Torah study be clearly enunciated, but he should also utter a multitude of [Torah] letters, thereby purifying his soul from the multitude of letters that were spoken sinfully.

The most appropriate time for rectifying the sin of speaking evil is during the month of Elul. Rectification of one's actions, too, is especially appropriate during this month, which is known as the "month of mercy." The Alter Rebbe o.b.m. quoted the well-known saying of the Baal Shem Tov o.b.m., that during the month of Tishrei [the first month of the year] G-d provides us with sustenance [for the year] on credit. When Elul arrives, we must pay our accounts, and the manner of payment is through teshuvah. When G-d observes that we desire to pay and are paying [our debts], He then forgives the balance. This [cancellation of the old debt] is achieved during the days of Selichos. Through the teshuvah done during Selichos we are assured that when Rosh HaShanah arrives, G-d will again fulfill our needs for the coming year on credit.

This then is why [the first four letters of the Hebrew words], "I am [drawn] to my friend and my friend is [drawn] to me" form the word Elul, for Elul is the appropriate time for the kind of teshuvah by which a person arouses himself [to be drawn closer to G-d through repentance]. This in turn serves as the proper preparation to being inscribed and sealed [in the Book of Life] for a good and sweet year.

In summary: "A person should never speak in a manner that gives Satan an opening." That is, he should not utter a malediction or say anything bad about himself. Even when things are not going well and he is suffering, he should not rebel. It is also forbidden to speak ill of another. Teshuvas hamishkal through a multitude of Torah letters rectifies the sin of evil speech. Elul and Selichos are a [time of] preparation for being inscribed and sealed in the Book of Life for a good year.