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Sefer Chafetz Chayim 6 VOL-4 םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Gimal - Halachah 3 ב הכלה - ד ללכ

authorities and those comments are characterized as Lashon Hara since ,ןייטש א"רהמ םשב ב"קס ך"שב ט"י ןמיסב מ"חב
ultimately Rebbe Shimon Bar Yochai turned him into a pile of bones. The
th
Kesef Mishneh alludes to this proof (in that reference at the end of the 4 ןיד דמלש ג"מסה לע ןייטש א"רהמ ירואיבב ןייעו
halacha). Another proof comes from the mishnah in Gemara Sanhedrin .ל"נה ק"בד ארמגמ הז
(29a) “Where is the source that teaches when a judge comes out of court
after rendering a decision he may not say - I found in favor of so-and-so ותנווכ םא וליפאד .ירקימ תוליכר ה"פא )ב(
but my colleagues found against him.” The implication of that unqualified
mishnah is that it is forbidden to say this even to someone else because that כ"ג יאכזה בייחתנש תמאה לע אנקל קר וירבדב
remark might get back to the loser of the court case. תועטל בורק יכ ,)ל"נה ק"בד ארמגמ היארו( רוסא

(RK3/3/2)-(6)..Most times: There are occasions when the speaker’s םא ףאו .ויתונעטו ינשה דצ עמש אלש ירחא הזב
comments will contain no hint of demeaning either party, because both רוסא כ"ג םידדצה ינש לש תונעטה לכ ול תורורב
parties presented valid arguments demonstrating the law was on their
side רבכש ירחא הזב ליעוי המ יכ ,ןודינה ינפל רבדל
רבדב ועט םא ףאו .רזוח וניאש ןידה רמגנו ךתחנ
(RK3/3/3)-(7)..his children or his relatives: Even if he was warned
not to reveal the comments to his son, the comments are absolute gossip ךלי קר ,ןודינה ינפל הז רמול ןיא כ"ג ,ןידה רזוחש
since with certainty his immediate response will be to form a negative
impression about Plony because it is well-known that a father will hate ילוא הז ןינעב הלחתמ םהמע רבדיו ןיד-תיבה לצא
anyone who criticizes his son in any way (as is brought down [in Yalkut ט"י ןמיסב םינורחאה ירבדב ראובמ ןכ ,ןידה ורזחי
Shimoni- Yeshayahu, paragraph #406] smash the mouth of anyone who
criticizes \ speaks badly about My children). This same rule applies when .ל"נה
telling a son what was said about his father or his mother and is derived
from the Sifri, perashat Reh’eh (commenting on the pasuk in Devarim
13:7) “If your brother comes to entice you.” “Your fellow Jew who is like םייחה רוקמ
your own soul”- is a reference to your father, as Rashi comments on that
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pasuk. This is also the understanding of the Gemara Sanhedrin (85b) “A ןהֵמ דחא רבעו ,םינְשׁ ינְפִבּ ןוֹעְמִשׁ תא הנּגּ ןבוּארְ םִא .ב
son may not act (as an agent of the Beit Din) to hit his father or to curse
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him except if his father is a Meh’seet, since the Torah instructs us (13:9) ןכ יִפּ לע ףא ,ןוֹעְמִשׁל רבדּה תא הלּגו תוּליִכרְ רוּסִּא לע
“Do not have any compassion or any mercy on him.” Meaning, that this ןכֶּשׁ לכו ,ןוֹעְמִשׁל הז רבדּ תוֹלּגל אלֶֹּשׁ )ג( ,יִנֵשַּׁה רֵהָזִּי
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instruction applies to what is written in the immediately preceding pasuk
of (13:7) “If someone tries to entice.” And what I wrote concerning other ארָקְנ לכוֹרו ,רוּסאדּ ,רֵתוֹי רבדּה תא םיִעְטמ אוּה םִא
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relatives is derived from logical reasoning. That since the “listener” is the
“redeemer” (the person most responsible for his own relative’s well being) ,ןוֹעְמִשִּׁמ ןיִבֵמ אוּה םִא )רַמוֹל ךְירִָצ ןיֵא( יֵעָבִּמ אָלְו .הֶז רוּבֲע
and his relative, if someone tells him that Plony talked about his relative ,אוּה תמא םִא :וֹלאְשׁ ןוֹעְמִשֶּׁשׁ ,ןוֹגכּ( הזבּ קפַּתּסִמ ןידֲַעֶשׁ
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he would become enraged.
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יאדּובּ ,)םכינְפִבּ יִתוֹא הנּגּ ןבוּארְֶשׁ ,ךָרְבח יִל רפִּסֶּשּׁ המ
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And do not attempt to question this rule (that all relatives share the same
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presumption as one’s father) by citing the Gemara Sanhedrin (72b) הלּגי אלֹ ןכּ םגּ אמָתסִבּ וּלִּפא אלּא ,וֹל תוֹלּגל וֹל רוּסא
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regarding the topic “When the sun shines on him.” (Meaning, that only
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when it is clear the thief would kill the resident if he resisted the burglary ,ןבוּארְ לע וֹבִּלבֶּשׁ האנִשּׂה רֵתוֹי קיזחמ אוּה וירָבדְִבּ יִכּ ,וֹל
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