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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Yud - Halachah 11 אי הכלה - י ללכ

thoroughly investigate the matter and in so doing remove from Rav Anan’s רחא ןינעב ומצע תא ליצהל ול היה אלד וננינעב
heart any complaints he may have had, as this was the case in the end. In
this sense, most certainly it is a mitzvah to listen because the end result המ ימנ אחינ יכהבו .תמאה רפסל ול חרכוה ךכלו
would be to achieve peace and judging one’s fellow Jew favorably). אנוה ברד השעמב )ב"ע ז"ט( ןיכרעב ןנירמאד

From the behavior of Mar Ukvah discussed above, one can learn a very רמ יזח ל"א לאומשד הימק יבתי ווה בר רב אייחו
great lesson in these matters. Namely, if someone tells his friend that
this person did something bad to him, that he insulted him or aggravated ליבק ,יתוא טבוחו הכמ אוהש שוריפ יל רעצמ אקד
him, irrespective of who this speaker was, even if the speaker was one קיפנד רתבל ,היל רעצמ אל ותד אנוה בר הילע
of the great rabbis of the generation, someone who would most certainly
never lie, still the listener must not be reluctant to ask him for a complete תנווכ היהד ,ש"יע דיבע אק יכהו יכה היל רמא
explanation of the incident from the very beginning because very often אלו תמא רבדב ומצע לעמ יאנגה תוחדל אנוה בר
in so doing the story will completely be reversed. The proof comes
from Rav Anan, he was an Amorah and Eliyahu would appear to teach רחא ןפואב לוכי היה אלו ,בר רב אייחל תוזבל
him (illustrating the greatness of Rav Anan), as Chazal teach in Gemara היאר תומדכו( אוה רשאכ השעמה תולגל םא יכ
Ketubot (106a) and still when Mar Ukvah questioned him thoroughly the
sense of the story changed from bad to good. א"ס א"כת ןמיסב מ"חב אתיאד הממ הז רתיהל
)ש"יע ה"הגהב
Similarly one should not question what I have said using as a basis for a
question the Gemara Kedushin (33a) regarding Rebbe Chiyyah who was
sitting in a bath house and Rebbe Shimon the son of Rebbe passed by םיטרפה לכ הזב ורסחי אלש רהזי דואמו דואמ ךא
him and Rebbe Chiyyah did not stand up for him (as a show of respect).
Rebbe Shimon was strict about the matter. Rebbe Shimon then went to ןכ אל םאד םינפב ד"י ףיעסב ןמקל םיראובמה
his father, Rebbe, and told him that he taught Rebbe Chiyya two books of אל יאו ,ר"השל ןועב הז רתיהה י"ע לשכי יאדוב
Sefer Tehilim and he did not stand up in respect of the Torah that I taught
him. Other similar incidents are taught in that gemara. Now how was it וליפא ,ומצע לעמ יאנגה תוחדל הזב תלעות היה
possible for Rebbe Shimon the son of Rebbe to tell this to his father (i.e., to אוה ר"השל ללכב וריבחל תונגל ןיוכתמ ונניא
Rebbe)? (This is not a question since) It is possible to answer that Rebbe
Shimon had no intention at all to disgrace Rebbe Chiyyah but only to ףוס ףוסד םעטמ ,ג"ס 'ג ללכב ליעל ונבתכש ומכו
make the incident known to Rebbe in order that he should instruct Rebbe לע וליפא ר"השל הרסא הרותהו הזב וריבח הנגתנ
Chiyyah on the proper way to respect the Torah and it was more likely
that Rebbe Chiyyah would listen to Rebbe that he would have listened to .תמא
Rebbe Shimon. Please see the following Hagahah.
In summary there is no basis for a leniency in this law, it is forbidden, and םינפבש ונירבד לע תושקהל ןיאד וננינעל רוזחנו
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we have brought several strong examples illustrating the esur in violating
this law, as I wrote above. I have a further proof from Gemra Gittin (7a) before Mar Ukvah, that he was addressed too casually and furthermore
“Mar Ukvah sent a note to Rebbe Elazar, these men are threatening me and Rav Hunah sent a strange question that he did not understand. Mar Ukvah
asked Rav Anan for an explanation of the entire incident and he told him
what had happened. Mar Ukvah responded to Rav Anan (in reprimand),
It is forbidden to assume a license to talk about something someone else did if “a man who does not know what a marzeicha sends a message to Rav
nothing useful will evolve from those remarks. Hunah addressing him as “Hunah, our colleague?!”

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