Page 59 - V3

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

this label for himself (and he becomes suspect for speaking Lashon יִליִלְפּ ןוֹע ,וינפבּ אלֶֹּשׁ וּלִּפאו ,)םָתס( אמלעבּ םירִבדְִבּ
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Hara), his language is also called Avak Lashon Hara.
ג"מר ןמיִסבּ העדֵ הרֶוֹיבּ אָתיִאדְִכּ ,הז לע יוּדּנ ביּחו ,אוּה
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Be'er Mayim Chayim on page 253 ןכֶּשׁ לכו ,ח"ס ןטקָ ףיִעס ךְ"ַשּׁבּ ד"לש ןמיִסבוּ 'ז ףיִעס
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יאדּובדּ ,ריִעבּ הארָוֹה הרֵוֹמ אוּה הזּה םכח דיִמלַתּה םִא
K9/4. It is forbidden to live in the same neighborhood with people
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who routinely speak Lashon Hara (10). (Please see the following חרָכמ אוּהֶשׁ דבלִּמדּ ,רֵתוֹי הבּרְה רוּמח אוּה וּהזּבְמה רוּסִּא
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Hagahah). Most certainly it is forbidden for one to associate with
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them and listen to their conversation even if he does not intend to ךְֵמוֹס אוּהֶשׁ ירֵחא ,דוֹבכּ וֹבּ גֹהנִלו םכחל וֹתוֹא קיזחהל
believe anything they say, since he lends his ear to listen to their תא ענוֹמ אוּה תוּנגּ ירֵבדּ וילע וֹרוּפִּסבּ דוֹע ,ויָתוֹארָוֹה לע
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conversation (and contributes towards their sin by providing himself
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as an audience to their Lashon Hara) as I wrote above in the 6 Kelal, :םעה ראְשׁ וּרְמאֹי רוֹמא הז ידֵי לע יִכּ ,'ה תדַוֹבֲעֵמ םיִבּרַה
nd
halacha. And if he knows that one of his students (11) routinely ירֵחא ,וּניניבֶּשׁ הרָוֹתּ ינידּה ינינִע וֹתִּאֵמ שׁרֹדְנו ךְלנּ המ
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speaks Lashon Hara, he is obligated to distance himself from the
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student if he knows that reprimanding him would be useless. המבּ הנוֹבּ דחא לכּ הז ךְוֹתִּמוּ ?וּניניבּ ךְוַּתל לכוּי אלֶֹּשׁ
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.)וּנרְֵמְשׁי 'ה ,םרָכז ךְירִאי ,םיִלוּקלקִ המּכּ דוֹעו( וֹמצעל
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And if through some circumstance beyond his control one finds
oneself within a group of people who constantly speak Lashon
Hara and he realizes that they are now speaking Lashon Hara, if he
assesses the situation and decides it is possible that his rebuke will
be useful (12) and it will stop them from speaking Lashon Hara, ,שׁיִא לע אקָודּ אוּה ערָה ןוֹשׁל לֶשׁ רוּסִּאה הז לכו .ה
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Mekor Hachayim not help to stop the conversation but that in any event it would not ,םרָיִכּמֶּשׁ ,םיִשׁנאה ןָתוֹא לבא ,תוֹצִמבוּ הרָוֹתּבּ ךְָתִּאֶשׁ
then of course he is obligated to rebuke them and this obligation is
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םע וּניהדּ "ךֶָתיִמֲע" ללכִבּ ןידֲַע אוּה הרָוֹתּ ןידּ יִפּ לעֶשׁ
a Torah imperative. And even if he determines his rebuke would
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hurt matters (13), then here too in this situation he may not remain
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,םָתוֹזּבלוּ םָתוֹנּגל הוצִמ )ח( ,תוּסרְוֹקיִפּא םהבּ שׁיֶּשׁ
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silent (and he is obligated to rebuke them) because otherwise they
might say he is one of them and that his silence is a tacit agreement
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האוֹר אוּהֶשּׁ המ לכבּ ,םהינְפִבּ אלֶֹּשׁ ןיבוּ םהינְפִבּ ןיבּ
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to their conversation. Moreover, he is obligated to answer them
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שׁיִא וּנוֹת אלֹ" :ביִתכדּ ,םהילֲע עֵמוֹשֶּׁשׁ וֹא )ט( ,םהילֲע
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back and scold them (14) in defense of the honor of the innocent
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
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:)א"כ ט"לק םיִלִּהְתּ( רמאנו ,ךְָמּע הֵשֲׂעמ םיִשׂוֹע םניאֶשׁ ,הז
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and leave (and not give the appearance of participating) with this ללכִבּ םניא םהו ,"ךָימּעבּ ליִכרָ ךְלֵת אלֹ"ו ,"וֹתיִמֲע תא
group of evil people, because if he does not leave the group he
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will be punished for listening to their conversation and failing to ,'וּכו "טטוֹקְתא ךָימְמוֹקְתִבוּ אנְשׂא )י( 'ה ךָיאנַשְׂמ אוֹלה"
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respond accordingly. ,לארְָשׂיִּמ האוּבנּבוּ הרָוֹתּבּ רפוֹכּה ארָקְנ )אי( סרֵוֹקיִפּאו
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אוּה וּלִּפאו ,הפּ לעבֶּשׁ הרָוֹתּבּ ןיבוּ בָתכִבֶּשׁ הרָוֹתּבּ ןיבּ
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6
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