Page 80 - V3

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

nd
above in the halacha, except if one sees this person intentionally רפּסל וֹמצעל ריִתּהל אלֶֹּשׁ )אל( ,רהזִּל שׁי דֹאְמּ המוּ .אי
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repeating the sin and his actions are well known throughout Jewish
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th
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society to be sinful. Please see above, the Kelal, the halacha וֹא ,וֹלזגוּ ,ינוֹלְפוּ ינוֹלְפּ םִע קסֵע וֹל היהֶשׁ ךְיא ,םירִחאל
where all of the details of this exception were discussed (30).
לכו וֹשׁיִּבוּ וֹרֲעִצ וֹא ,וֹפרְחֶשׁ וֹא ,ןפֹאה הזבוּ הזבּ וֹקָשֲׁע
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Be'er Mayim Chayim on page 349 ,וֹמצעבּ עדֵוֹי אוּה םִא וּלִּפאו ,)הזבּ אצוֹיּכּ לכו( אנוגּ יאהכּ
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K10/11. Something everyone should be especially careful about ףיִעסבּ ןמּקַל ראבנֶּשׁ ןפֹאבּ אלֹ םִא( הזּה רוּפִּסּבּ רֵקַּשְׁמ וֹניאֶשׁ
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is not to give themselves the license (31) to talk about some other ,ל"נּה רֵתּהה יֵטרְָפּ ראְשׁ לכּ הזל וּפרְטצי םִא וּלִּפאו ,)ג"י
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person, how he had dealings with this person and he was robbed
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or cheated by this person in such and such a circumstance or how םסרְפל ,וּניהדּ ,תלעוֹתל רוּפִּסּה תֵעבּ וֹתנוּכּ ןיא יאדּובדּ
he was insulted or how he was anguished or humiliated by this ,םדא ינבּ יניֵעבּ העְשׁרִ יֵשׂוֹע וּזוּביֶּשׁ ידֵכּ ,וֹרבח לֶשׁ וֹתוּנגּ
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person or something comparable. Even if he knows that he is not
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lying in any of the details of the story he is telling (except for the אוּהֶשׁ ידֵכּ וֹא ,םיִערָה םהיכרְדַבּ תכללִּמ הז ידֵי לע וּרהזּיו
circumstance I will explain further on in the 1 halacha) and he הז ידֵי לע ילוּא ,וֹתוֹא תוֹנּגְמ תוֹיּרִבּהֶשׁ וֹמצעבּ הארְי
th
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is complying with the other rules listed above in the halacha
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of this Kelal, still this speaker (may not relay the story because ינבּ יניֵעבּ וֹתוֹזּבל ידֵכּ וֹתנוּכּ קרַ ,םיִערָה ויכרָדִּמ בוּשׁי
he) has absolutely no intention to achieve a useful outcome. For עגנֶּשׁ הז רוּבֲע ןוֹלקָלוּ הפּרְחל םהינְפִל םסרְפיֶּשׁ ,םדא
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example, (the speaker has no intention) to publicize this person’s
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degradation in order that society would denigrate people like this וּלבּקְַתי וירָבדֶּשׁ ,רֵתוֹי הארְיֶּשׁ לכו ,וֹדוֹבכִבּ וֹא וֹנוֹממבּ
who do evil and who commit these sins, and in so doing society רוּבֲע ןוֹיזִּבלוּ תוּנגִל םהיניֵעבּ םסרְפְּתיו ,םיִעְמוֹשּׁה ינְפִל
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Mekor Hachayim and with that realization he will change his lifestyle and do good. ,תוֹבוֹטבּ וֹמִּע ביִטיה אלֹ קרַ ,וֹל ערַה אלֹ םִא רמֹחו לקַו .בי
will become careful not to learn to copy this person’s evil habits
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or so that this person himself will see how society denigrates him
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.הזִּמ הנהנ רֵתוֹיו חֵמָשׂ רֵתוֹי היהי ,הז
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But rather this speaker’s only intention was to defame this person
and diminish his esteem in society and to publicize and spread this
person’s shame and disgrace. All this because this person touched
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upon the speaker’s assets or touched on the speaker’s perception of
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his own personal honor. And the more this speaker sees that society
תסנכהו הקָדצוּ האולה ינינִעבּ וֹמִּע ביִטיהל יוּארָ היה רֶשׁא
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is accepting what he says and spreads the image of this person’s
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degradation and lowliness, the happier he becomes and the more he
achieves a sense of self‑satisfaction. רבדּ ךְכּ רחא הלּגְמוּ ךְלוֹה אוּה םִא ,הזבּ אצוֹיּכו םיִחרְוֹא
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איִה הרָוּמגּ ערָה ןוֹשׁל ,הזבּ ינוֹלְפּ תוֹנּגל םיִשׁנאל הז
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רבוֹעו ,'א ףיִעס 'ה ללכִבּ ליֵעל וּנבַתכֶּשׁ וֹמכוּ ,ןידּה ןִמ
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Be'er Mayim Chayim on page 367
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,ערָה ןוֹשׁל רוּסִּא דבל ,םירִחא ןיואל המּכּ לע דוֹע הזבּ
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K10/12. It is an obvious logical deduction that if this person did
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no harm to the speaker but merely did not agree to extend to him וּניֵתוֹנוֲֹעבּ ,הזבּ ןיִלָשׁכנו .ל"נּה ללכּבּ וּנרְאבֶּשׁ וֹמכוּ
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