Page 52 - V3

Sefer Chafetz Chayim 2 VOL-3 םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Het 'ח ללכ - םייחה רוקמ

to achieve that beneficial outcome (19) and not out of a sense אוּה אלּא ,םהירֵבדּ לבּקַל אלֶֹּשׁ רהזמֶּשׁ דבל ,המוֹדּכו ערָה
2
ְ
ִ
ֶ
ָ
ֶ
ֵ
ֶ
ְ
ַ
ָ
ְ
ָ
ְ
ְ
ַ
ֻ
of hatred.
ֶ
וֹמכוּ ,דוֹבכּ ךְרֶדֶבּ הז היהיֶּשׁ רהזּיו( הזִּמ םָתוֹא עֹנְמִל ןכּ םגּ ךְירִצ
ֵ
ַ
ָ
ַ
ִ
ֵ
ְ
ְ
ָ
ִ
ְ
ֶ
ֶ
ָ
ְ
. If he is able to abate the controversy in some other way (20)
ָ
ָ
ֶ
ְ
ֶ
ֱ
ֶ
ְ
ֱ
ֵ
ַ
ִ
ֵ
ָ
ְ
ְ
ִ
ַ
without the need to make remarks about the victim, for example םהו אוּה שׁנענ ,םהל שׁירִחה םִאו .)םייּח םימ ראבִבּ יִתּבַתכֶּשׁ
by reprimanding (21) the victim (privately) or something .לוֹדגּ שׁנֹעבּ הז רוּבֲע
ֶ
ְ
ָ
ֶ
comparable, then he is forbidden to speak Lashon Hara about
ְ
ַ
the victim, unless he is afraid to reprimand him because this תוֹחְמִל וֹל שׁיֶּשׁ יִמ יִכּ ,):ד"נ ףדּ( תבַּשׁ תכסּמבּ ןנירְִמָאו
ֶ
ֶ
ֵ
ְ
ַ
ָ
ַ
protagonist to the controversy might decide the speaker does
ָ
ֵ
ַ
ַ
ַ
ַ
ְ
ֵ
ֵ
ְ
ָ
ָ
ִ
ְ
ֶ
not support his cause and will prevent him from finding any ןכּ לע ,וֹתיב יֵשׁנא לע אוֹבל דיִתעל ספְּתנ ,וֹתיב יֵשׁנאבּ
other means to remedy this controversy. קרַו ,וּלּא םינינִעבּ חיִכוֹהל וֹתיבבּ דיִמָתּ ליגרָ םדא היהי
ְ
ְ
ְ
ֵ
ְ
ְ
ַ
ִ
ִ
ָ
ִ
ָ
ֶ
ָ
ְ
ֵ
ָ
ְ
ִ
These kinds of circumstances require great insight and good רוּבע היהיֶּשׁ שׁנֹעה לדֶֹגּ תא םהינְפִל עיִצּהלוּ ,הכּרַ ןוֹשׁלבּ
ֶ
ַ
ְ
ְ
ֵ
ֶ
ֲ
ַ
ֶ
ָ
ָ
ֶ
judgment in deciding how to best stop a controversy. One should
ֶ
ָ
ֶ
ְ
ְ
ָ
ָ
ָ
ֶ
ַ
ְ
ִ
ְ
not rush into deciding where guilt lies in this controversy and label רֵתוֹיבוּ .הזִּמ רהזנֶּשׁ יִמל ,רכָשּׂה לדֶֹגו אוֹבל דיִתעל הז
one side as being the offending party. Instead, one should carefully םוּשׁ ויִפִּמ תיבּה יֵשׁנא וּעְמְשׁי אלֶֹּשׁ ,םלוֹעל וֹמצעבּ רהזּי
ְ
ָ
ִ
ִ
ָ
ַ
ְ
ַ
ַ
ַ
ְ
ֵ
ְ
ִ
consider within the framework of the Torah who is fomenting this
ְ
ְ
ַ
ִ
ְ
ַ
ֵ
ַ
ֲ
ְ
ַ
ֶ
ַ
controversy. And if the speaker cannot clearly resolve who is in the ,הז לע רֹבֲעי וֹמצעבּ אוּה םִא יִכּ ,וֹרבח לע יאנגּ ירֵבדּ
right, then the best course of action is to remain passive and not say ,הז ןינִעל לוֹדגּ לוּקלקִ ןכּ םגּ אוּה ,וֹמצעבּ רוּסִּאה דבל
ָ
ַ
ַ
ְ
ְ
ְ
ַ
ֶ
ְ
ָ
ְ
ֵ
ָ
ְ
anything.
ַ
ֶ
ֶ
ַ
ֶ
ִ
ְ
ְ
לעו .הזִּמ םָתוֹא עֹנְמִל הפּ ןוֹחְתִפּ םוּשׁ וֹל היהי אלֹ בוּשׁ יִכּ
ְ
ְ
ִ
ָ
ַ
ָ
ְ
ִ
ְ
ַ
ַ
ַ
ַ
ַ
ָ
ָ
רחא וּלּאכּ םינינִעבּ תיבּה יֵשׁנא תגהנה היוּלְתּ ברֹה יִפּ
ָ
ֵ
ַ
Be'er Mayim Chayim on page 213
Mekor Hachayim K8/9. Understand even more, that it is even forbidden to humiliate .אבּבוּ הזּבּ וֹל בוֹט היהיו ,דֹאְמ דע
ַ
ַ
ַ
ָ
ָ
ְ
ֵ
ְ
הזבּ רהזִּל וֹמצעבּ ךְירִצ ןכּ לע ,וֹמצעבּ תיבּה לעבּ תגהנה
ַ
ַ
ָ
ֶ
ִ
ֵ
ַ
ַ
ְ
ַ
ְ
ָ
ְ
ַ
or insult those who are dead (22). Our Authorities have written that
ְ
ֶ
ְ
ִ
ַ
ָ
ַ
ֶ
ַ
our ancestors enacted excommunication as a punishment in order
that people should not slander or speak Lashon Hara against those
who are dead, even if they were unlearned people. And all the more
so if they were Torah Scholars, whoever slanders them is committing
a very serious crime for which he is culpable for excommunication,
as this law is brought down in Yoreh De’Ah section # , paragraph
# . It is forbidden to humiliate a Torah Scholar even if the insult is
directed against him personally and all the more so it is forbidden
to demean his Torah learning (23).
2 “That beneficial outcome” being the cessation or the abatement of the
controversy.
0
volume 3 volume 3