Page 47 - V3

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

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ללכִבּ הז ידֵי לע סנכנ אוּה יִכּ ,אשׂנִּמ לוֹדגּ וֹנוֲֹע יאדּובּ
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Be'er Mayim Chayim on page 217
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הרָוֹתּבּ םירְִפוֹכּהו סרֵוֹקיִפּאל הוָשׁ וֹנידּו ,םיניִשׁלמּה
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K8/10. Now I will explain to whom it is forbidden to speak Lashon וֹמכּ ,םיִלכּ םניא םהו ,הלכּ םֹנִּהיגֶּשׁ ,םיִתֵמּה תיִּחְתִבוּ
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Hara. Understand clearly that there is no difference if the Lashon
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Hara remarks are made to other people who are his close relatives, ,).ז"י ףדּ( הנָשּׁה שׁארֹ תכסּמבּ וּנינָשֶּׁשׁ
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or not related at all, or to his wife unless the reason for making the
remarks to her is to achieve a beneficial outcome. For example, she דע הזִּמ וֹמצע תא רֹמְשִׁל לארְָשׂי שׁיִא לכּ ךְירִצ ןכּ לַע
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is extending credit to unscrupulous people from whom it will be
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difficult to recover payment. Therefore he tells her how bad these לארְָשׂי לע *ןיִשׁלמוּ ךְלוֹהו הז לע רבוֹעֶשׁ יִמוּ .דֹאְמ
people are and cautions her not to sell them anything on credit. The הֶשֹׁמ תרַוֹתבּ די םירִהו ףדּגו ףרֵח וּלִּאכּ אוּה ירֵה ,םהינְפִבּ
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same applies to a business partner informing his associate about
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other people who in his opinion are not established as trustworthy .)ו"כ ןמיִס( טפְּשִׁמ ןֶשֹחבּ קסְפנֶּשׁ וֹמכוּ ,םוֹלָשּׁה וילע וּנבּרַ
(and similarly other examples in comparable situations). (As
Chazal teach in Gemara Kedushin ( b) “The students of Rebbe
Meir should not enter here (into the Beit Midrash) because they
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have come to argue and not to learn”). Even if the speaker has no ןוֹשׁל תלבּקַ ןינִע .*ערָה ןוֹשׁל תלבּקַ ןידּ ראבנ הָתּעו .גי
firsthand knowledge of the bad character of these men, since he ןיִמאהל אלֶֹּשׁ ,וּניהדּ ,הזִּמ הרָוֹתּה וּנל הרָיִהזִהֶשׁ ,ערָה
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only heard about them from others, still it is permissible to tell his
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wife what he heard about them and to caution her for the future. תא ראבלוּ ךְירִאהל וּנל ךְרֶֹצ ןיא .תמא רבדּהֶשׁ ,בלּבּ
Although he cannot conclude an opinion regarding them, he can יִכּ ,וילע לבּקְַמ אוּהֶשׁ שׁיִאה תאו לבּקְַמה לֶשׁ וֹתוּהמ
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Mekor Hachayim men with certainty. Rather, he should say to her “I heard such and לע ערָה ןוֹשׁל לבּקַל אלֶֹּשׁ ,הוּצְמ לארְָשׂי שׁיִא לכּ ,ךְכּ
suspect that what he heard might be the truth. (In this situation he
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אוּה רוּצּקִבּ םירִבדּה ללכּ אלּא .קוּלִּח וֹבּ אצְמנ אלֹ טעְמִכּ
should not speak to his wife using language that describes these
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such about so and so, therefore you should be careful not to extend
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credit to them). However, except for this situation there are no other
םיניִשׁלמוּ םיִסרְוֹקיִפּא לעֵמ ץוּח ,לארְָשׂיִּמ םדא םוּשׁ )וכ(
exceptions to this rule.
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."ךֶָתיִמֲע" ללכִּמ וּאציֶּשׁ ,םָתוֹא ,וּלּאבּ אצוֹיּכו
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(Many people make this mistake and tell their wives what happened
between themselves and so and so in the Beit Midrash or in the
business world (24). Now, besides violating the esur of Lashon
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Hara, he also promotes the controversy because she certainly will אוּה םִא ןיבּ ,ערָה ןוֹשׁל תלבּקַ רוּסִּאבּ קוּלִּח ןיא םגּ .די
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bear a hateful grudge against so and so and will argue with that רֵתוֹיו .וֹתיבּ יֵשׁנאו וֹמִּאו ויִבאֵמ וֹא םירִחא םיִשׁנאֵמ עֵמוֹשׁ
person or with the members of his household. Moreover, she will האוֹר םִאֶשׁ ,א"כ קרֶפּ וּהיִּלא יבדּ אנָתבּ וּניִצמ )זכ( הזִּמ
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also incite her husband to go back and fight even more with him and
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eventually she herself will humiliate that person for what he did to ןוֹשׁל ,ןוֹגכּ ,םירִֵתי םירִבדּ םירִבּדְַמֶּשׁ ,וֹמִּאלוּ ויִבאל םדא

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