Page 152 - V1

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VOL-1
Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Beit 'ב ללכ - םייחה רוקמ

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רבּדְַמ אוּהֶשׁ ,םיִבּרַה וּניֵתוֹנוֲֹעבּ ,יוּצמֶּשּׁ המ טרָפבוּ
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Be'er Mayim Chayim on page 405
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,ריִעבֶּשׁ ברַה לע האנִשׂ וֹל שׁיֶּשׁ ,ןוֹגכּ ,האנִשׂ ךְוֹתִּמ קרַ
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K2/5. It appears to me that if the remarks were made in the presence
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of three G‑d fearing people (12), who scrupulously avoid speaking םיִשׁנאה ןִמ אוּה ברַהֶשׁ וֹא ,ןידּבּ וֹלצא הכז אלֶֹּשׁ
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Lashon Hara, and accordingly these remarks will never be disclosed וּלּא עבֶטִּמוּ ,ויָתוֹצִמבוּ םיִהלֹא תארְיבּ דֹאְמ םיִמלְשּׁה
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by them, and the Torah forbids the remarks from being repeated.
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And even if only one of these three people was G-d fearing and תיִלכַתבּ םיִשׁנאה וּלּא תא אֹנְשִׂל ןוֹשׁלּה ילֲעבוּ םיִצלּה
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meticulous about not speaking Lashon Hara, the halacha is the same ןהירֵבדִל ןיִמיִכּסמ ןיאֶשׁ ןיִעדְוֹיֶּשׁ רוּבֲע ,האנִשּׂה
and it is forbidden by the Torah to repeat the remarks because as a ןיִעְמוֹשֶּׁשׁכּ ,וּלּאכּ םיִשׁנא ךְרֶדֶו ,תוֹנּגְמה ןהיֵתוֹלּעְפוּ
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matter of practicality there are not three people present who would
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repeat them. And possibly, even if there is a group of three persons םיִצרָ םה םגּ ,תסנכּה תיבבּ שׁרֵוֹדֶּשׁ ברַהל ךְכּ רחא
to address the remarks to, but one of the three people is a relative ברַהֶשׁכּ יִכּ .ךְכּ רחא וֹתוֹנּגל ידֵכּ ערַהל םָתנוּכו ,עֹמְשִׁל
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or a friend of the victim (13) the remarks may not be made. The
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reason is that this person would most certainly not repeat back to הבּרְה ןהֵמ שׁיו ,םירִבדּ הבּרְהבּ הלוֹדגּ הָשׁרָדּ שׁרֵוֹדּ
society the shameful degradation of his relative or friend, and so in תא זרֵזְמ אוּהֶשׁ ,ןוֹגכּ ,דֹאְמ םיִליִעוֹמוּ םיִבוֹט םירִבדּ
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a practical sense the remark is not being disseminated to a group of
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three (but only to a group of two). הטּמל םירִחא םירִבדְוּ ,הרָוֹתּה תרַיִמְשׁוּ 'ה תארְיל םעה
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רמאֹי אלֹ אנוֹשּׂה שׁיִאה הז ,םינָשׁרְדּה לֶשׁ ךְרֶדֶכּ ,הזִּמ
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Be'er Mayim Chayim on page 421
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הזו ,דֹאְמ בוֹט אוּה שׁרַדֶּשׁ רבדּה הזֶּשׁ ,תמאה וילע
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K2/6. Moreover, it seems to me that this leniency of “in the שׁמּמ ןיאֶשׁ ,ללכּ ךְרֶדֶבּ לֹכּה רמאֹי קרַ ,הזִּמ עוּרגּ אוּה
Mekor Hachayim and reach back to the “victim” (the person who is the subject of the ,עֹמְשִׁל תסנכּה תיבל וֹתצוּרְמ תֵעבֶּשׁ ,הזִּמ רֵתוֹיו
presence of three people” applies only in the same city (14) where
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!?הזִּמ לוֹדגּ רקֶֶשׁו ערָה ןוֹשׁל שׁיה .וירָבדְִבּ
the remarks were made because of the rule that “word will get out
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remarks).” But the remarks may not be repeated in a different city
even though there is frequent travel between the two cities. Please
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וֹל היהיֶּשׁ ידֵכּ ,רבדּ הזיאבּ וֹסְפָתל קרַ ,ןוּכְּתִמ וּנּניא
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reference the following Be’er Mayim Chayim.
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אוּהֶשׁ ףא ,ברַהֵמ ץצוֹלְתִהלוּ גיִעלהלּ המּבּ ךְכּ רחא
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Be'er Mayim Chayim on page 423
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אוֹבל דיִתעל יִכּ ,אוּה ןכ אלֹ תמאבּ לבא ,לֹכּ ןיֵעל
K2/7. If the speaker cautions his listeners not to repeat the
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ףוֹס" :בוּתכֶּשׁ וֹמכּ ,לֹכּ ןיֵעל ויָתוֹנוֹיֲערַ תוּנגּ הלּגְּתי
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information (that he is about to tell them), even if his remarks are ויָתוֹנוֹיערַ וּעדְוּי אלֶֹּשׁ בֵשׁוֹח אוּהֶשׁ ,וֹנוֹיְמדִבּ העוֹט
spoken in front of a (large) group of people (15), a listener who
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הלּגְּתי ףוֹסּבל יִכּ :םוּגּרְַתּבּ םגּרְִתו ,"עמְשׁנ לֹכּה רבדּ
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וֹתכיִלה רוּבֲע הזּה שׁיִאל היהי יוֹבאו יוֹא זאו ,לֹכּה ןיֵעל
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7 But only subject to all of the conditions and qualifications discussed in the
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preceding Be’er Mayim Chayim. אָשׁיִבּ אנָשִׁלּה רוּבֲעו וֹתעיִמְשׁ רוּבֲעו תסנכּה תיבל
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volume 1 volume 1