Page 92 - V4

Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Zayin 'ט ללכ - םייחה רוקמ

does clearly know which boy was halachically allowed to do what ןינִע תא וֹל רפּסל ךְירִצ ,חקִּמבּ וֹא תוֹלקְָשִׁמבוּ תוֹדִּמבּ וֹא
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he did, still he may not go and report back to the father of the second
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boy, except if he satisfies all of the conditions and details listed רבכּ םִא וּלִּפא ,הּבּ סנכּי אלֶֹּשׁ ,וֹריִהזהלוּ איִהה תוּנחה
further on in the following 9 Kelal. Please see that reference.
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םִא ןכֶּשׁ לכו .וֹלצא הנקְיֶּשׁ איִהה תוּנחה לעבּ םִע קספּ
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הרָוֹחסִבּ וֹרבחל תוֹמּרַל הצוֹר דחאֶשׁ ,שׁוּרפבּ האוֹר אוּה
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תמסרְפְמֶּשׁ ,תינוֹלְפּ הרָוֹחס ןיִמ איִה יִכּ ,וּהֵתּפְמֶּשׁ ,וּניה(
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RK7/2. Understand clearly that it is forbidden to gossip even about
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“someone” who is coarse and unlearned because this man is also תוֹדִּמבּ וֹא ,)רקֶֶשׁ אוּהֶשׁ עדֵוֹי אוּהו )וכ( ,בוּשׁח ןיִמל םלוֹעבּ
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“your brother.” Even though this speaker clearly saw this coarse
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person senselessly denigrate the “victim” without his being present ידֵכּ ,וֹל רמוֹל ךְירִצ יאדּובּ ,*חקִּמּה יוּוִּשׁבּ וֹא תוֹלקְָשִׁמבוּ
and the law supports this “victim,” still we explained above in the הזבּ וּרסחי אלֶֹּשׁ ,רהזִּל ךְירִצ דֹאְמ ךְא ,הזל אוֹבי אלֶֹּשׁ
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st
1 Kelal ( halacha) that conveying gossip is forbidden even if the
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gossip is true. And all the more so is it forbidden to repeat the gossip .'ב ףיִעסבּ ל"נּה םיִטרְָפּה
if the person who initiated the remarks is a Torah Scholar. The sin is
greater and more profound from several different perspectives:
(1) From the perspective of the essence of gossip itself, it is obvious ידֵיִל אוֹבי אלֶֹּשׁ ידֵכּ ,וֹריִהזהל הצוֹר אוּה םִא הז לכו .אי
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that if the speaker conveyed gossip to the victim and inserted his
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own lies into the gossip, of course his punishment is much greater עדֵוֹי אוּהו ,הרָוֹחס דחאֵמ חקַל רבכּ םִא לבא .האנוֹא
than someone who conveyed gossip that was true. As we examine ,הזבּ יוּלָתּ ,תוֹנוֹרסח ראְשִׁבּ וֹא חקִּמּה יוּוִּשׁבּ וֹא ,וּהמּרִֶשׁ
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Mekor Hachayim and generally does not needlessly harm anyone so we can presume ןיבוּ ,תוּתְשִּׁמ תוֹחפבּ הָתיה חקִּמּה יוּוִּשׁבּ האנוֹאהֶשׁ ינְפִּמ
this more intently, we will find that in a majority of times the gossip
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ןיבּ ,םוּלכּ הנּאְמה לע הָתּע וֹל ןיא ,הרָוֹתּ ןידּ יִפּ לע םִא
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is a lie because a Torah Scholar generally does not denigrate anyone
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that whatever this Torah Scholar did, he did with the sanction of the
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law. Therefore anyone who gossips and libels a Torah Scholar is
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)טכ( וֹא ,וֹבוֹרקְִל וֹא רגַּתל הארְיֶּשׁ ידֵכּ ,ןמזּה רבעֶשׁ ינְפִּמ
spreading gossip that is a lie.
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ךְלוֹהֶשׁ יִמ יאדּובּ ,הנּאְתִמּה דיִסְפִה הּללגִבֶּשׁ הבִּס ראְשׁ
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(2) From the perspective of Plony, who is a Torah Scholar, the Torah
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לע רבוֹע ,וּהמּרִ ינוֹלְפֶּשׁ ךְיא ,וּהארְמוּ הנּאְתִמּהל ררֵוֹעְמוּ
commands us to cleave to Torah Scholars at every opportunity, to
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eat and drink with them, to engage in business for their benefit, to
marry off our daughters to them and to extend great honor to them. הָתּע וילע וֹל ןיא ,הרָוֹתּ ןידּ יִפּ לעדּ ןויכּ ,תוּליִכרְ רוּסִּא
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,אמלעבּ םירִבדּ םִא יִכּ ,רוּפִּסּה הז יוה אלֹ בוּשׁ ,םוּלכּ
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How much even more so is it forbidden to incite contention against
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them, since this brings about the opposite result of everything we )ל( םירִבדּ ןֵעוֹט אוּהֶשׁ ,םוֹקמ לכבּ רכּזנֶּשׁ לכוֹרכּ *אוּהו
have said above. אלֹ )אל( ןכּ םגּ ,וֹלאוֹשׁ הנּאְתִמּה םִא וּלִּפאו .הזל הזִּמ
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( ) From the perspective of the after-effect that will evolve from וֹרוּבּדּ ידֵי לעֶשׁ ,האוֹר אוּה םִא ןכֶּשׁ לכו .תמאה וֹל רמאֹי
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