Page 125 - V1

Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Aleph ןישע - םייחה רוקמ

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Be'er Mayim Chayim on page 303 וּלִּפא ,םינפאהֵמ ןפֹא לכבּ םָתביִשׁיִבּ דיִמְתהלוּ הרָוֹתּה
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איְטמקְרְַפּ תוֹשֲׂעלו םיִמכח ידֵיִמלַתּ םִע תוֹתְּשִׁלו לֹכאל
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K1/5. It makes no difference if the speaker spoke Lashon Hara
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voluntarily or if his friend cajoled him into speaking it (7), in either לֹכּהו ,רוּבִּח יניִמ לכבּ ןהמִּע קבּדְּתִהלוּ םיִמכח ידֵיִמלַתל
event it is forbidden. Even if the speaker’s father or teacher (8), ,הז ךְפה הֶשׂוֹעֶשׁ יִמ ,יאדּובּ ןכלו .ןהיֵשֲׂעמִּמ דֹמליֶּשׁ ידֵכּ
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people to whom the speaker is obligated to honor and to listen to,
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as he is commanded by the Torah to fear them and not to contradict תוצִמ לע רבוֹע ,םיִעָשׁרְ לֶשׁ הרָוּבח םִע וֹמצע קבּדְַמֶּשׁ
them, even if they asked that the speaker tell them about some .*וֹז הֵשֲׂע
specific topic (9) and the speaker knows the matter will come to
actual Lashon Hara or even to a hint of Lashon Hara , it is forbidden
for the speaker to listen to them.
רבּדְַמ םִא לבא ,שׁרָדְִמּה תיבבּ אלֶֹּשׁ )ז( וּלִּפא הז לכו )ז(
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Be'er Mayim Chayim on page 307
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רבוֹע ,תסנכּה תיבבּ וֹא שׁרָדְִמּה תיבבּ תוּליִכרְוּ ערָה ןוֹשׁל
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K1/6. Even if a person (the speaker) realizes that if he controls תיבוּ "וּארָיִתּ יִשׁדּקְִמוּ" :)'ל ט"י ארָקְיּו( הֵשֲׂע תוצִמ לע דוֹע
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himself and accustoms himself never to denigrate a fellow Jew or
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use some other forbidden language and in doing so it will cost him ראֹבְמֶּשׁ וֹמכּ ,אוּה שׁדּקְִמ ללכִבּ ןכּ םגּ וּנלֶּשׁ שׁרָדְִמּה
his livelihood (because he will not speak Lashon Hara), for example, ,וֹבּ ןכוֹשֶּׁשׁ יִמִּמ ,ארֹיִל קוּספּה הזבּ וּניוּטצנו ,םיקִסוֹפּבּ
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this person is employed by men who have no sense of Torah values.
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It is well understood that because of our very many sins these men ןוֹגכּ ,הוצִמ לֶשׁ םִא יִכּ ,תוֹנוֹבְּשׁח וֹבּ ןיִבְשּׁחְמ ןיא ןכלו
are unrestrained and are completely uninhibited by this profoundly
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Mekor Hachayim does not speak Lashon Hara as they do is a simpleton or a fool and תחא לעו .)א"י ףיִעס א"נק ןמיִסבּ( םייּח חרַֹא ךְוּרע ןחלשׁבּ
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קוֹחְשׂ םהבּ רוּסאדּ ןכֶּשׁ לכו ,המוֹדּכו הקָדצ לֶשׁ הפּקֻ
serious sin. He knows that these men believe that anyone who
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ראֹבְמכּ ,יאנְתּ םוּשׁ הזבּ ליִעוֹמ אלֹו ,הלֵטבּ החיִשׂו לוּתִּהו
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because of their perception they will remove him from his job (i.e.,
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they will fire him) and he realizes that if this happens he will not be
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ינְפִּמ תוּליִכרְ וֹא ערָה ןוֹשׁל םהבּ רבּדַל רוּסאדּ המּכו המּכּ
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able to provide a livelihood for his family. Even so, it is forbidden
to speak as they do. As with any Lav (10), one is obligated to forfeit
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,יִמצעה רוּמחה וֹרוּסִּאֵמ דבל ,וֹבּ ןכוֹשּׁה ךְרַבְּתי 'ה תמיא
all one’s wealth and not transgress the sin. Please see the reference
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ךְוּרבּ שׁוֹדקּהֶשׁ ןיִמאמ וֹניאֶשׁ וֹמצעבּ הארְמ ,רבּדְַמֶּשׁ הזבוּ
in Shulchan Aruch Yoreh De’Ah 157:1 in the Hagahah.
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וּלִּפא וינפּ זיִעֵמ אוּה ךְכלוּ ,הזּה תיבּבּ וֹתניִכְשׁ הרְֶשׁי אוּה
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Be'er Mayim Chayim on page 311
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.*ךְלמּה ןוֹצרְִכּ אלֶֹּשׁ ךְלמּה תיבבּ רבּדַל ַ
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K1/7. From here (from this conclusion that one is required to forfeit
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all of one’s wealth and not transgress the Lav of speaking Lashon רַתּהֶשׁ ,שׁרָדְִמּה תיבבּ תוּעיִבקְִבּ הרָוֹתּ ידְֵמוֹלּה וּלִּפֲאו
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Hara) one can understand that obviously if the issue is one’s own
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sense of honor, for example, if at some time circumstances bring you םייּח חרַֹאבּ ראֹבְמכּ ,שׁרָדְִמּה תיבבּ תוֹתְּשִׁלו לֹכאל םהל
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volume 1 VOL-1 4 volume 1