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

silent (and he is obligated to rebuke them) because otherwise they יִפכִּמ רֵתוֹי ןוֹדּנּהל קזּה רוּפִּסּה ידֵי לע בבוֹסי אלֶֹּשׁ )בי( )ז
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might say he is one of them and that his silence is a tacit agreement
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to their conversation. Moreover, he is obligated to answer them הז רבדּ לע הז ןפֹאבּ וילע דעוּה וּלִּא ,אצוֹי היהֶשׁ ,ןידּה
back and scold them (14) in defense of the honor of the innocent תוּליִכרְ תוֹכלִהבּ ןמּקַל ןיּע הז רבדּ רוּאבוּ ,ןידּ תיבבּ
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and righteous individual who is the subject of their conversation.
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This is one of the circumstances where one is obligated to get up .וֹמוֹקְמ םָשׁ יִכּ ,'ט ללכִבּ
and leave (and not give the appearance of participating) with this
group of evil people, because if he does not leave the group he
will be punished for listening to their conversation and failing to
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respond accordingly. 39 העיִמְשׁ ידֵי לע אלֹו ,וֹמצעבּ רבדּה הז הארְיֶּשׁ )ה( )א
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.תמא רבדּהֶשׁ ,ךְכּ רחא וֹל ררֵבְּתנֶּשׁ אלֹ םִא ,םירִחאֵמ
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Be’er Mayim Chayim
(K9/4/1)-(10)..in the same neighborhood with people who םייח םימ ראב
routinely speak Lashon Hara : This is a quote from the Rambam’s
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Hilchot De’Aut, 7 perek, 6 halacha, and from the Mishnah in Avot לע אלהד .'וכו ומצעב רבדה הז האריש )ה(
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(1 perek, 7 mishnah). Chazal teach regarding this, “Woe unto this evil
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person and woe unto his neighbor.” הז רפסיו ךלי ךיא כ"או ,שוחל קר ול ןיא העימשה
'רד אריתה הזב ךייש ןיא םגו .יאדו רדגב םירחאל
אלהד ,דחא דע הרותה הריתהד אימוד בתכש הנוי
Hagahah
ומצעב רבדה תא עדוי אוה םא קר ךייש ןיא תודע
From this we can learn a lesson that most certainly one must be very careful
not to choose for himself a particular seat in shule or in the Beit Midrash .םירחאמ העימש ידי לע אלו
that is near people who routinely speak Lashon Hara. Because aside from
the likelihood that they will influence him in their evil ways to join them )ב"ע ט"ל ףד( ב"בד ם"בשרמ הז לע תושקהל ןיאו
in talking about other people, very often because of them, he will miss דחא רפסי םאד וירבדמ עמשמש 'ג ינפב ד"מו ה"ד
responding “Amen, may His Great Name be praised” or “Blessed is G‑d”
or he will not listen to the reading of the Torah or the Chazzan’s repetition‑ ינולפ לע רמא ינולפש םישנאמ עמשש המ וריבחל
out‑loud of the “Shemoneh Esreh” and he will violate other profound sins, אנשיל ללכב הז ןיאד ,אתונלזגב והדש קיזחמ אוהש
as I explained above in the Introduction to this sefer in the discussion of
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the 7 Aseh. (Please see that reference). And in particular, if he has a set )קיזחמה ינזאל ףוסבל אובל לוכי ךיא ה"לאד( אשיב
time to learn Torah then he must be extremely careful during that time ז"יע קיזחמהל הבוט ףוסבל חומצל לכויש םושמ
period not to associate with them, for he will miss out on much Torah due
to them, and even the small amount of Torah that he does manage to cover ןינעה םצע לכש תויהל לוכיש ףא ,ורטשב רהזיש
will not be studied properly, as it will have been fragmented (due to his
distractions). This is in addition the great punishment that everyone knows public, because there is no other way the squatter could have heard about
will befall anyone who interrupts his Torah learning in order to participate the charge against him.
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