Page 49 - V4

Sefer Chafetz Chayim VOL-4 2 םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Heh 'ה ללכ - םייחה רוקמ

him, that he really meant it in some other context, and that based רבדּבּ שׁי ךְא )ח( ,וֹנוֹצרְ דגנ הֶשֲׂעמ הָשׂע וֹא ,וילע רבּדּ
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on those circumstances Plony has no culpability. It is well known
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that the law considers it a mitzvah to judge him favorably, but this וֹתנוּכּ הָתיה אלֶֹּשׁ ,תוּכזּה דצלוּ בוֹטּה דצל וֹטְפָשׁל הזּה
“victim,” because he did not want to judge Plony favorably, then היהי אלֹ אוּהה ןינִעה יִפלֶּשׁ ,רחא ןינִע קרַ ,הזבּ וֹטינקְהל
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necessarily Plony’s actions or his remarks were perceived by the
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“victim” as unjust and he becomes upset with Plony because of וֹתוֹא ןוּדל ןידּה ןִמ הוצִמדּ עוּדיו ,וילע הלוע )בוּשׁ( וּתּ
it. Because of this, the “victim” is characterized as someone who ,תוּכז ףכל וֹתוֹא ןוּדל הצרָ אלֶֹּשׁ ידֵי לע אוּהו ,תוּכז ףכל
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believes Rechilut, someone who accepts gossip as truth. (Please
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refer to the immediately following 6 Kelal and the Hagahah in the וילע רבּדֶּשּׁ המ ,הלועל הז ןינִע וילע בבּרְַתְּשׁנ אליֵמִּמ
th
halacha, to the two illustrations that exemplify the acceptance ןכל ,הז רוּבֲע וילע וֹבִּלבּ הּל טקַנו ,וֹדּגנ הֶשֲׂעמ הָשׂע וֹא
rd
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of gossip as truth, which basically arises from not giving Plony the
benefit of a doubt and judging him favorably). ג"ס 'ו ללכִבּ ןמּקַל ןיּעו( תוּליִכרְ לבּקְַמ םֵשׁבּ הז םוּשִּׁמ ארָקְנ
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Be'er Mayim Chayim on page 205 ידֵי לע ,אבּ לֹכּהו ,תוּליִכרְ תלבּקַ ןינִעל םירִוּיִּצ ינְשׁ וּנרְיִּצֶּשּׁ המ ,הרָעהבּ
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RK5/7. If a “victim” violated this Lav and believed the gossip .)תוּכז ףכל םָתוֹא ןדּ אלֶֹּשׁ הז
he heard, the remedy (9) is to strengthen himself and remove that קזּחְתיֶּשׁ ,וֹנוּקִּתּ )ט( ,תוּליִכרְ לבּקִו רבע רבכּ םִאו .ז
thought from his heart to the point where he no longer believes it. ֵ ַ ִ ֵ ְ ַ ָ ָ ְ ְ
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And even if it is difficult for him to think that the speaker made וֹל הֶשׁקָ םִא וּלִּפאו .םניִמאהל אלֶֹּשׁ וֹבִּלִּמ רבדּה איִצוֹהל
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up the entire story, he should think that perhaps the speaker added
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something of his own to the story or left out some significant detail or ,בֹשׁחי ,וֹבִּלִּמ םירִבדּה לכּ תא הדבּ רפּסְמהֶשׁ ,בֹשׁחל רבדּה
comment that Plony made about this victim or that the speaker said
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הזיא וֹא הֶשֲׂעמּהֵמ טרְָפּ הזיא ערַגּ וֹא ,רפּסְמה ףיִסוֹה ילוּא
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Mekor Hachayim good to something bad. The victim should resolve that from now וֹמצע לע לבּקַיו ,ערַל בוֹטִּמ ןינִעה הנַּתְּשׁנ הז ידֵי לעֶשׁ
it in some completely different tone of voice and because of these
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,רחא ןוּגּנבּ רמא וֹא ,וילע ינוֹלְפּ רמאֶשׁ ,רוּבּדּהֵמ תוֹבֵתּ
differences the entire sense of the story changed from something
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on not to believe any Lashon Hara or gossip about any Jew. In this
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םדא לע תוּליִכרְוּ ערָה ןוֹשׁל דוֹע לבּקַל אלֶֹּשׁ ,אבּהל לע
regard he should make a “Vidduy,” a sincere expression of his will
in atonement. In so doing he will have remedied his past sin as long
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םִא ,רבעֶשׁ רוּסִּאה ןֵקַּתי הזבוּ .הז לע הדּוְתיו ,לארְָשׂיִּמ
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as he has not spread this gossip and conveyed it to anyone else.
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.םירִחאל ןידֲַע רבדּה רפִּס אלֹ
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6
volume 4 volume 4