Page 214 - V3

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

24
man’s own wife. Moreover it is commonly known that this Lav even םגפהמ תונהל רפסמה ןיוכתי אל לבא ,הז רובע
applies to remarks that are true, as the Rambam writes in the above‑cited
reference. וילע ול שיש האנש דצמ אלו וב ןתונ אוהש אוהה
הלועה תא רפסמה לידגי אל םג .תמאה דצמ קר
ותונגל ומצע תא ןימטי אל םגו .איהש הממ רתוי
Daily Halacha: 5 Kislev, 5 Nissan, 5 Av; Leap Year- 8 Kislev, 17 Adar II, 27 Tammuz
,איסהרפב רפסי רפסישכ קר ול ףינחי וינפבו הענצב
Mekor Hachayim ערהל ודי לאל שיש המיא ונממ ול שיש אל םא
הענצב ותונגל רתומ תקולחמ ששח ינפמ וא ,ומע
K /3. There are occasions when the esur of Lashon Hara extends
even to young children (5), for example, denigrating a young ידכ םימש םשל ןיוכתי לכהו ,דחאו דחא לכ ינפב
orphan being raised in the home of other people, as it may result םירבדה ולא לכו ,וישעממ ודמלי אלש ואינשהל
in the child’s eviction from their home. Anything comparable
which could cause damage or anguish to the child is also Lashon ןייעו ט"ל ב"בל מ"שב אבומה י"ר תוילעמ ןרוקמ
Hara. (But if the remarks about this child describe something that is .ד"וי ללכב ןמקל
commonly known, then please see that detail of the law above in the
rd
th
2 Kelal, the 3 and 9 halachot and further on in the second half וליפא 'יפ 'וכו טשפתנש םירבד הזב אצויכו ש"מו
nd
of this sefer, in the 2 Kelal, the 3 halacha). But if in making his ןרוסיא טשפתנש קר ,םילקה תונועמ םה םא
nd
rd
remarks the speaker’s intention is to remove the damages caused by
this child and to guide him (6) into a lifestyle that is proper, then the וברשמ )'מ ףד( תבשב ורמאש ןינעכו ,לארשיב
remarks are permitted. However, before he makes his remarks the ןנברדא רבעד ןאמ יאה אבר רמא 'וכו הריבע ירבוע
speaker must determine with certainty that the story about this child .ש"ע 'ז ק"ס 'ד ללכב ליעל ונבתכש ומכו 'וכו
is true and not be quick in relying on what he heard from others
2
(that what they say about this child‑victim is true), as I will explain
th
further on in the 10 Kelal (in the 5 notation of the Be’er Mayim
th
Chayim, please review that reference carefully). Before making .בא 'א ,'ב רדא 'כ ,ולסכ א"י - תרבועמ הנש .בא 'ז ,ןסינ 'ז ,ולסכ 'ז - הטושפ הנש :ימוי חול
his remarks, the speaker must have the foresight (7) to consider the
possible consequences of his remarks because it often happens in םייחה רוקמ
such cases that the punishment meted out to this child far exceeds
the severity of his crime. ערָה ןוֹשׁל רפּסל רָתּמדּ )זט( ,םירְִמוֹא שׁיֶּשּׁ המדּ ,עדַו .ח
ְ
ְ
ֵ
ָ
ְ
ֵ
ְ
ֻ
ָ
ַ
ַ
2 One who falsely claims his wife committed adultery after their Kiddushin but they continued to permit the use of the hot springs of Tiberias. But the
and before their Nisu’in is punished with lashes and fined a specific amount people continued to bathe in water heated on Shabbat while claiming they
of money. Since we have a rule that the Torah never punishes without first were only using the hot springs of Tiberias. So our Chachamim forbade
warning not to violate the esur, the gemara askes where do we find the warning the use of Tiberias’ hot springs. But when they saw the people could not
against falsely accusing one’s wife of adultery. The gemara answeres “Do not uphold this enactment, our Chachamim allowed them the use of Tiberias’
peddle…” From this we see that the pasuk applies even to one’s own wife. hot springs but the law forbidding sweat baths was upheld.
193 204
volume 3 volume 3