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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Het - Halachah 8 ג הכלה - ח ללכ

the speaker may not intend to benefit himself as a result of making his ללוכ הז ואלד אוה עודי הזו ,ותשא לע םג יאק
remarks about this person’s faults nor may he make his remarks because
of the hatred he has for him. The only basis for this speaker making his .ל"נה הכלהב ם"במרה בתכש ומכ תמא לע וליפא
remarks must be out of a sense of truth. Furthermore, the speaker may
not exaggerate this Rasha’s evil behavior more than it actually is. Nor
may this speaker hide and make his remarks anonymously but flatter the
Rasha when confronted by him. The speaker’s remarks must be public .זומת ז"כ ,'ב רדא ז"י ,ולסכ 'ח - תרבועמ הנש .בא 'ה ,ןסינ 'ה ,ולסכ 'ה - הטושפ הנש :ימוי חול
unless he is afraid of this Rasha, that he has the resources to harm him, or
unless he is concerned that his remarks would stir up controversy; under םייחה רוקמ
these circumstances it would be permitted for the speaker to approach
individuals one at a time and defame the Rasha in private. However, the ,ןטקָ לע וּלִּפא ,ערָה ןוֹשׁל רוּסִּא ךְיַּשׁ )ה( םיִמעְפִלו .ג
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speaker’s motives must be altruistic, for the sake of Heaven, in order that
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society should come to hate this Rasha and not learn to emulate his evil םירִחא וֹתוֹא ןיִלדּגְמֶּשׁ ,ןטקָ םוֹתי לֶשׁ וֹתוּנגּ רפּסל ,ןוֹגכּ
lifestyle. The source of these comments is the Aliyot of Rabbeinu Yonah
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quoted by the Shetah Mekubetzet in his commentary on Babba Batra וֹתוֹא וּשׁרְגיֶּשׁ ,בבסִּהל לכוּי הז ידֵי לעדּ ,םָתיבּ ךְוֹתבּ
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(39b). Please see further on the 10 Kelal. בבוֹסי וֹרוּפִּס ידֵי לעֶשׁ אכיה ,אנוגּ יאהכּ לכּ ןכו ,םָתִּאֵמ
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The expression that I used “behavior that is commonly known…to
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be sinful” means, even if his sins are not very serious but they are still לע םסרְפְמ רבדּ אוּה םִאו( הז ידֵי לע וֹל רצהל וֹא ןטקּהל קיזּהל
commonly known to be sins throughout Jewish society, as Chazal teach .)'ג ףיִעָס 'ב לָלְכִבּ 'ב קֶלֵחְבוּ 'ט ףיִעָסְו 'ג ףיִעָס 'ב לָלְכִבּ ליֵעְל ןֵיַּע ,הֶז ןָטקָ
in Gemara Shabbat (40a) “When those who committed sins grew in
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numbers ....Rava said anyone who violates (even) a rabbinical law is ,ןטקּה הז ידֵי לע ןיִאבֶּשׁ ,ןיקִזנּה קלּסל וֹרְפּסבּ ןוּכְמ םִאו
called a sinner,” as I wrote above in the 4 Kelal, the 7 halacha. (Please
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see that reference). עדַיֶּשׁ ,ךְירִצ ךְא ,רָתּמ - הרָָשׁי ךְרֶדֶבּ וֹתוֹא ךְירִדְהלוּ )ו(
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לע ךְֹמסִל רהמל אלֹו ,תמא אוּה רוּפִּסּהֶשׁ ,רוּרבבּ הלִּחְתִּמ
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ןיּע ,'י ללכִבּ ןמּקַל ראֹביֶּשׁ וֹמכוּ ,םירִחא יִפִּמ עמָשֶּׁשׁ הז
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Daily Halacha: 7 Kislev, 7 Nissan, 7 Av; Leap Year- 11 Kislev, 20 Adar II, 1 Av
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,וֹרוּפִּס ידֵי לע דלוֹנּה תא תוֹארְִל ךְירִצ םגּ )ז( ,בֵטיֵה םָשׁ
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Mekor Hachayim
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.וּלּאכּ םינינִעֵמ לקּעְמ טפְּשִׁמ אצוֹי הבּרְה םיִמעְפּ יִכּ
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K / . Understand that the opinion that holds it is permissible (16)
26 Gemara Shabbat (40a): What is the gemara referring to when it says “When
those who committed sins grew in numbers?” Rebbe Shimon Ben Pazi quoted
Rebbe Yehoshua Ben Levi who said on the authority of Bar Kapparah – At
first people used to bathe in hot water that was heated on Friday afternoon.
When the bathhouse attendants began heating the bathwater on Shabbat
claiming the water was heated on Friday afternoon, our Chachamim enacted
a law that forbade bathing in hot water on Shabbat but they continued to
permit sweat baths. But the people continued to bathe in hot water claiming 25 Please see the 1 halacha of this 8 Kelal and the 3 notation of the Be’er
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they were only sweating. So our Chachamim forbade the use of sweat baths Mayim Chayim.
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