Page 46 - V3

Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Het 'ח ללכ - םייחה רוקמ

authorities, unquestionably his sin is unbearably great. By ןיאדּ ,עדּ .ערָה ןוֹשׁל רפּסל רוּסא יִמ ינְפִל ראבנ הָתּעו .י
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informing, he becomes branded as an informer whose punishment
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is equal to people who deny G‑d or repudiate the Torah or do not םיִשׁנאל רפּסְמ אוּה םִא ןיבּ ,רוּפִּסּה רוּסִּאבּ קוּלִּח םוּשׁ
believe G‑d will bring back the dead to life and their punishment ,רבדּ אוּהֶשׁ אלֹ םִא ,וֹתְּשִׁאל וֹא ויקָוֹחרְ וֹא ויבוֹרקְ ,םירִחא
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will continue long after Gehinnom ceases to exist, as the Gemara
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Rosh Hashanah teaches (1 a). ,אבּהל לע הזִּמ היהִתֶּשׁ ,תלעוֹתּה ינְפִּמ הּעידִוֹהל ךְירִצֶּשׁ
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Therefore every Jew must guard himself very carefully not to רחא הֶשׁקָ היהיֶּשׁ ,םיִערָ םיִשׁנאל תפקּמ איִהֶשׁ ,ןוֹגכּ
commit this terrible act. One who does commit this act and goes ערַה םעבִט תא הּל רפּסְמ אוּה ןכּ לע ,םהֵמ איִצוֹהל ךְכּ
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to the gentiles and informs on his fellow Jews is considered as
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if he abused and cursed and raised his hand against the Torah of הזכּ רפּסי ףָתּשֶּׁשׁ ,ןידּה אוּהו .םהל ףיִקּהל אלֶֹּשׁ ,הּרָיִהזמוּ
our teacher Moshe Rabbeinu A”H, as this law is brought down in ,םינמאנ תקַזחבּ םניא וֹתְּעדַבֶּשׁ ,םיִשׁנא הזיא לע וֹפָתּשׁל
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Choshen Mishpat (paragraph # 6, sub‑paragraph #1).
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לא :):ב"נ ףדּ( ןיִשׁוּדּקִבּ וּרְמאֶשׁ ןיֵעכוּ( אנוגּ יאהכּ לכו
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Be'er Mayim Chayim on page 227 םה םינרְָטנקֶּשׁ ינְפִּמ ,ןאכל ריִאֵמ 'ר ידֵיִמלַתּ וּסנכּי
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K8/13. Now I will explain the law regarding the acceptance of קרַ ,ערַה םעבִט תא וֹמצעבּ ריִכּמ וֹניא םִא וּלִּפאו .)'וּכו
Lashon Hara as truth. The concept of Lashon Hara that the Torah ,םהילֲע עמָשֶּׁשּׁ המ ,הּל רפּסל רָתּמ ןכּ םגּ ,םהילֲע עמָשׁ
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warned us against is namely not to privately believe it as truth, and
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we have no need to elaborate and define the listener who accepts המל ,הטלחהבּ ןיִמאהל וֹל ןיאֶשׁ ףא ,אבּהל לע הּרָיִהזהלוּ
Lashon Hara as truth or the victim because basically there is no ןפֹאבּ ךְא( יֵעבִּמ שׁוּחל םינפּ לכּ לע אה ,םהילֲע עמָשֶּׁשּׁ
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Mekor Hachayim Hara directed against any other Jew (26) except for those who are ךְכּ ינוֹלְפּ לע יִתְּעמָשׁ :הּלּ רמאֹי קרַ ,עמָשֶּׁשּׁ המ הטלחהבּ
distinction regarding who they are. In summary, the general rule to
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לבּקְַמֶּשׁ ,וירָבדִּמ חכוּמ היהיֶּשׁ ןוֹשׁלבּ הּלּ רפּסי אלֹ הז
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follow is that every Jew is commanded not to believe the Lashon
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apostates or those who are informers and other similar people who
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ןיא יִכה ואלבּ לבא .)וּנּפיִקַּתּ אלֶֹּשׁ ,ירִהזִּה ןכּ לע ,ךְכו
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are no longer within the category of “your brother \ your fellow
Jew.”
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רבדּבּ קוּלִּח םוּשׁ
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Be'er Mayim Chayim on page 229
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K8/14. Furthermore there is no difference in the esur of accepting
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וֹא שׁרָדְִמּה תיבבּ )דכ( ינוֹלְפוּ ינוֹלְפּ םִע םהל ערַאֶשּׁ
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Lashon Hara as truth whether it is heard from others or from one’s המ לכּ ,םהיֵתוֹשׁנִל ןירְִפּסְמֶּשׁ ,הזבּ ןיִשׁבַּתְּשִׁמ םיבּרַו(
own parents or from the members of one’s own family. Moreover, הזבּ הבּרְמ אוּה דוֹע ,ערָה ןוֹשׁל רוּסִּא דבלִּמ הנִּהו ,קוּשּׁבּ
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we find in the 21 perek of Tanna De’Vei Eliyahu Rabbah (21
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םִע הז רוּבֲע בירִָתו האנִשּׂה רֹטִּתּ יאדּובּ איִה יִכּ ,תקֶלֹחמ
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th
3 Please see the 11 notation for a definition of who is an apostate. בירִלו דוֹע ךְליל וּהֵתיִסְתּ םגו ,וֹתיב יֵשׁנא םִע וֹא ינוֹלְפּ
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