Page 70 - V3

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

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to express himself he will fail, G‑d forbid, because at the moment וֹתוֹא שֵׁקִּבּ םִא ןיבּ ,םיִטרְָפּה וּלּא לכבּ קוּלִּח ןיאדּ ,עדַו
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the event was being reenacted his anger became aroused against
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his antagonist and became overpowering. At that point it becomes וֹא וֹקזּה תא וֹרוּבֲע שׁרֹדְיֶּשׁ ,שׁיּבְּתִמּהו קזּנּהו לזגנּה
impossible to exercise the restraint and caution (necessary to allow שֵׁקִּבּ אלֹ וּלִּפא אוּה ,רָתּמּה ןפֹאבדּ .וֹשְׁקִּבּ אלֹ וֹא ,וֹנוֹבּלע
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the use of this leniency which would permit speaking Lashon Hara).
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Therefore it is so very, very important that before one begins to ,ל"נּה םיִטרְָפּה וּמלְשׁנ אלֹ םִא ,וּניהדּ ,רוּסאה ןפֹאו .וֹתוֹא
speak he must look to his conscience for guidance and formulate
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what he is going to say and how he is going to say it, and not to ןכּ םגּ ,וֹבוֹרקְ אוּה וּלִּפאו .וֹתוֹא שֵׁקִּבּ וּלִּפא ינּהְמ אל )טי(
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inflate the “crime” any more than it really was. He must focus on .רוּסא
reaching a useful, beneficial conclusion to the matter, as I wrote
above in the 1 halacha.
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,םהל עמְשׁנ םִאֶשׁ ,דֹאְמ םיִשׁנא המּכּ ןיִלָשׁכנ הזבוּ(
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Be'er Mayim Chayim on page 385
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םִא ,םהל ררֵבְּתנ אלֶֹּשׁ ףא ,המ רבדּ וֹבוֹרקְִל הָשׂע דחאֶשׁ
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K10/16. From everything we have written about this topic, one הערָ ףכֵתּ וֹל ןיִלְמוֹגו ןיִכלוֹה ,רבדּה תבִּס וֹא תמא אוּה
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can see the enormity of the mistake that people constantly make, that
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if you were to point out to someone that he was speaking Lashon :)'ז ח"נ וּהיְעַשׁי( תוצִמ הזבּ ןיִמיּקְַמ םה יִכּ ,םבְשׁחבּ ,הז רוּבע
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Hara against a fellow Jew, denigrating him behind his back, and ןיא יִכּ ,הלוֹדגּ תוּעט הזבּ ןיִעוֹטו ."םלּעְתִת אלֹ ךָרְָשׂבִּמוּ"
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you asked that person – “Why are you speaking Lashon Hara about
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him?” Immediately he would answer you – “Because he degraded רמאנ אלֶֹּשׁ ,ל"נּה םינידּה לכל קוֹחרָל בוֹרקָ ןיבּ קוּלִּח
me first in front of so-and-so.” .)םוֹלָשׁו סח ,רוּסִּא תוֹשֲׂעל ידֵכּ "םלּעְתִת אלֹ ךָרְָשׂבִּמוּ"
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Mekor Hachayim by the Torah to believe him because you may not believe that ,וֹרבח לע ערָה ןוֹשׁל רפּסְמ דחאֶשׁ )כ( ,האוֹר אוּה םִאו .ה
This is a great mistake for several reasons. First, because when
someone tells you that (that this person degraded you), it is forbidden
Rechilut is true, as I wrote several times. And then because of that
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Rechilut, on what basis is it permitted to go and speak Lashon Hara
in retaliation against this person. Also, even if what this person said
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םִא ,ןכלו .וֹרבחל םדא ןיבֶּשׁ ,תוֹנוֲֹעה ללכִּמ אוּה הז םגּ
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about you was true, still it is forbidden to use that as a basis (40) for
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תוּנגּ לדֶֹגּ םסרְפל רָתּמ ,ל"נּה םיִטרְָפּה לכּ וֹבּ וּמלְשׁי
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answering him back with Lashon Hara, as I wrote above (41) in the
1 halacha of this Kelal.
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.וילע רפִּסֶּשׁ ,שׁיִאהל רבדּה הלּגְּתנ רבכּ ןכּ םגּ )ךְכּ אלֹבּ( יִכה
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Be'er Mayim Chayim on page 387 ואלבּ םִא קרַ ליִעוֹמ וֹניא הז לכו .םדא ינבִל הזּה רפּסְמה
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K10/17. If something inappropriate was done and Reuven came ףא ,רבדּה רפּסל רוּסא ,רבדּה הלּגְּתנ אלֹ ןידֲַע םִא לבא
and asked Shimon‑ “Who did this?” Even if he (Shimon) realizes םגּ רבדּה הלּגְּתי אליֵמִּמוּ ,הּל תיִא ארָבח ךְרָבחדּ ,םירִחאל
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that Reuven suspects him (42) it is forbidden to disclose who did
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it even if Shimon witnessed the event. Shimon should simply ןמּקַל ,'ה הצרְי םִא ,בֹתּכנֶּשׁ וֹמכוּ ,אוּה תוּליִכרְ ללכִבוּ ,וֹל
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volume 3 volume 3