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VOL-3
Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Tet - Halachah 4 ב הכלה - י ללכ

in conversation, as Chazal have taught (Gemara Avodah Zarah 3b) and I םייחה רוקמ
will elaborate on this subject, with G‑d’s help, in the second part of this
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sefer (Sefer Shemirat HaLashon, Shaar HaTorah, 4 perek).
:ןה וּלּאו .ב
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Be’er Mayim Chayim העיִמְשׁ ידֵי לע אלֹו ,וֹמצעבּ רבדּה הז הארְיֶּשׁ )ה( )א
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(K9/4/2)-(11) .. one of his students: Reference Gemara Sanhedrin .תמא רבדּהֶשׁ ,ךְכּ רחא וֹל ררֵבְּתנֶּשׁ אלֹ םִא ,םירִחאֵמ
(31a) regarding the student of Rav Ameh.
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(K9/4/3)-(12) .. that his rebuke will be useful: Even if his rebuke לזגל וֹתְּעדַבּ ןינִעה תא ףכֵתּ טיִלחי אלֶֹּשׁ ,דֹאְמ רהזּיֶּשׁ )ב
would have no effect on them but he has some other strategy that will
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divert the conversation away from Lashon Hara, he is obligated to use םצע תא בֵטיה ןנוֹבְּתי קרַ )ו( ,הֶזָבּ אֵצוֹיַּכְו קֵזֶּהְל וֹא קֶשֹׁעְו
that strategy just the same as by any other forbidden action where he is .קזּה וֹא לזגּ ללכִבּ ןידּ יִפּ לע אוּה םִא ,ןינִעה
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obligated to use any excuse to prevent a fellow Jew from violating an esur.
(This is also the understanding of the Re’em in his Sefer Yere’im, in his
commentary on the 37 mitzvah [in the complete unabridged edition of ילוּא ,הכּרַ ןוֹשׁלבוּ )ח( הָלִּחְתִּמ אֵטוֹחַה תֶא ַחיִכוֹיֶּשׁ )ז( )ג
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Sefer Yere’im it is listed as mitzvah #223]). Chazal have taught this same ַ ָ ָ ְ
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concept in Gemara Berachot (19b) that when one finds Kilayim in his אלֹ םִאו ,ויכרָדּ תא הז ידֵי לע ביִטייו ,וֹל ליִעוֹהל לכוּי
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clothes he must remove them immediately, even in a public place. Why?
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Because wherever there is a desecration of Hashem’s Name we do not המ ,הזּה שׁיִאה תמְשׁא תא םיִבּרַל עידִוֹי זא ,וֹל עמְשׁי
extend courtesy \ honor to the rav. Rambam defines this law in Hilchot
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Kilayim, 10 perek, 29 halacha and it is codified in Yoreh De’Ah, section ,וֹתּחכוֹתּ לבּקַי אלֶֹּשׁ ,וֹבּ עדֵוֹי םִאו( .וּהֵערֵ לע דיזהֶשּׁ
#303, paragraph #1. (Please also reference there the Be’er HaGolah, 1 .)'ז ףיִעסבּ ,'ה הצרְי םִא ,ןמּקַל ראֹבי
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paragraph) that even if someone finds Kilayim in his rabbi’s garment he
is obligated to remove the garment from his rabbi in order to separate him
from an action that is forbidden by the Torah. (Please see that reference). .איִהֶשּׁ המִּמ רֵתוֹי הלועה לידּגי אלֶֹּשׁ )ט( )ד
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And how much even more so in our subject where he is not embarrassing
anyone but instead he can (inconspicuously) divert the conversation to
some other subject, most certainly he is obligated to do this.
אלֹו ,'ד ףיִעסבּ ןמּקַל ראבנֶּשׁ וֹמכוּ ,תלעוֹתל ןוּכיֶּשׁ )י( )ה
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(K9/4/4)-(13) .. but that in any event it would not hurt matters:
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But if his attempts to stop the conversation will only result in their ,וֹרבחבּ ןֵתוֹנ אוּהֶשׁ ,אוּהה םגְפּהֵמ ,םוֹלָשׁו סח ,תוֹנהל
speaking even more Lashon Hara against the “victim” then he should not .רבכִּמ וילע וֹל שׁיֶּשׁ ,האנִשׂ דצִּמ אלֹו
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answer them back at all since his efforts will only make matters worse
)הָּמְצַע( אָפוּגּ תאֹזַּה תֶלֶעוֹתַּה תֶא בֵבַּסְל לוֹכָי )אי( אוּה םִא )ו
40 Kilayim, in this context, is any fabric containing a mixture of wool and linen
that the Torah forbids to be worn.
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ערָה ןוֹשׁלה ןינִע תא רפּסל ךְרֵטצי אלֶֹּשׁ ,תרֶחא הצֵעבּ
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The gemara there cites Mishle (21:31) “No wisdom or understanding or
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advice can stand in opposition to Hashem’s Will.” .רפּסל רוּסא ינוגּ לכבּ יזא ,וילע
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