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Sefer Chafetz Chayim 7 VOL-3 םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Het - Halachah 4 ז הכלה - ח ללכ

Be’er Mayim Chayim דיִמָתּ וילע תוֹאצוֹיֶּשׁ ,תוֹערָה תוֹעוּמְשׁ תמחֵמ( קפס וֹבּ
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(K8/3/1)-(5)…extends even to young children: The reason I ןרָוּסִּא תעידִי טֵשּׁפְּתנֶּשׁ םירִבדּ ,הזבּ אצוֹיּכו ףוּאנ ינינִעֵמ
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illustrated this law in the context of a young orphan and not some other
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child is because it is not likely that harm or some form of anguish will ,)לארְָשׂי לכבּ
befall a child (who has a protective family) if someone was to demean
them. However, if the child would come to harm because of the speaker’s לע ךְֹמסִל רוּסא ,דבלִבּ אמלעבּ לוֹק וילע אצי םִא לָבֲא
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remarks, then this same law would apply to him as well.
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וֹמכוּ ,רוּסא בלּבּ טיִלחהל וּלִּפאו ,םוֹלָשׁו סח ,וֹתוֹנּגל הז
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(K8/3/2)-(6)…and to guide him: This is the opinion of the Rambam
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in Hilchot De’Aut, the 6 perek, the 10 halacha. .'ז ללכִבּ ליֵעל וּנרְאבֶּשׁ
(K8/3/3)-(7)… must have the foresight: Because it sometimes ,ןוֹשׁלּה ילֲעבּ ינְפִּמ הזּה ןידּ קיִתְּעהל דֹאְמ יִתארֵיֶּשׁ ףַאְו(
happens that the eviction of a child by his foster parents can become a life‑ ָ ַ ֵ ַ ֵ ֶ ַ ִ ַ ְ ָ
threatening situation for the child, or the child will go astray and grow into תא וּקיזחי ףכֵתּ ,המ רבדּ ץמֶשׁ דחא לע וּעְמְשׁיֶּשׁכֶּשׁ
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becoming a bad person, G‑d forbid.
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רֵתּהה תא וּלְתיו וֹתוֹא וּנּגיו עַשׁרֶבּ קזחמל אוּהה שׁיִאה
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Mekor Hachayim אבבבּ ל"ז םרָמאמכּ ,ויִתְּטמְשִׁה אלֹ הז לכּ םִע ,הזּה רפסּבּ
ארָקָ יאהֵמוּ הּרָמא ,יאכּז ןבּ ןנחוֹי ןבּרַ לע ):ט"פ ףַדּ( ארְָתַבּ
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K /4. Understand clearly that the esur of Lashon Hara applies
just as well to a simple, unlearned person because he is also part of םב וּכלי םיקִידּצו 'ה יכרְדּ םירִָשׁי יִכּ" :)'י ד"י ַעֵשׁוֹה( ,הּרָָמֲא
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G‑d’s people whom He freed from Egyptian slavery. And all the
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more so is the sin much greater if someone speaks Lashon Hara .)"םב וּלְשׁכּי םיִעְשׁוֹפוּ
against a Talmid Chacham. Chazal have taught (Gemara Berachot
19a) that whoever criticizes a Talmid Chacham, either behind his
back or after his death, will be punished in Gehinnom. Very often םייח םימ ראב
the speaker will be guilty of humiliating a Torah Scholar and the
great severity of the punishment of this person is very well known, םירבד ונייהד .תוריבע ינינע ראש ינפמ )די(
as Chazal teach in Gemara Sanhedrin (99b) (and as the law was
decided in Yoreh De’Ah, section #243, paragraph #6) he is included ותונגל רוסא ה"לאד רוסא אוהש לכל םיעודי םהש
in the Torah’s warning (Bamidbar 15:31) “because he belittled G‑d’s ונראיבש ומכו רוסא אוהש עדי אל ןפ הז רובע
Word…he will have his very soul cut off.” .'ד ללכב ליעל
However, a person’s Yetzer Hara persuades him to believe that this
warning against belittling a Torah scholar was relevant only during תלעותל ןיוכיש ךירצ ךא .יכה אניד כ"ג )וט(
the period of the gemara but does not apply at all today because the ועמשישכ עשר ךרדמ םדא ינב וקחרתיש ידכ ונייהד
scholars then were much greater than the scholars of today. But this
thinking is a profound mistake. Each generation has Torah Scholars ומצעב אוה ילוא םגו ןוא ילעופ תונגמ תוירבהש
that are appropriate to it (and they are to be revered irrespective of ותוא תונגמ תוירבהש עמשישכ ויכרדמ ז"יע בושי
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