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

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accomplish receives merit for going; one who accomplishes but does not ריִבֲעהל ןוּכְּתיֶּשׁ אלֹ לבא ,יארַקְא ךְרֶדֶבּ )ו( רפּסל אקָודַו
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go earns merit for his accomplishment, etc.” But this critic is the complete
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opposite. First he earns punishment for going to the Beit Midrash and then יִמ םֵשׁבּ רפּסי אלֹ םִא וּלִּפא )ח( .*רֵתוֹי וֹתוֹלּגלוּ לוֹקּה
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he earns even more punishment for his actions in slandering the Rav. Our
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holy Torah commands us (Vayikrah 19:16) “Do not (go to) peddle gossip ,ינוֹלְפּ לע עמְשׁנ ךְכו ךְכֶּשׁ ,םָתס רפּסי קרַ ,וֹל רפִּסֶּשׁ
in society” to teach us that even going to speak gossip is forbidden (apart .ערָה ןוֹשׁל רוּסִּאֵמ טלְמנ וּנּניא ןכ יִפּ לע ףא
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from the sin of actually speaking Rechilut). The ShehLah HaKadosh
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elaborates on this concept (volume II, 20 responsa) [perashat Kedoshim,
on this pasuk].
Regarding this kind of person, Chazal teach (Chibaut HaKever, end of 2 אקָודּ )ט( ,תוֹלּגל ןוּכְּתִמ וֹניא םִאבּ וּנרְַתִּהֶשּׁ המ וּלִּפאו .ד
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perek) [Derech Eretz Zutah, 9 perek] that when one prepares to commit
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a sin, Heaven simultaneously prepares the Malach HaMavet in response לע רפִּס ןבוּארְֶשּׁ המ וֹמצעבּ עמָשֶּׁשׁ ,ןוֹשׁארִה עֵמוֹשּׁה
to this evil person. Not only did this person travel to shule with bad intent
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in order to have a basis for ridiculing the speaker, but also immediately ,וּנּמִּמ עמָשֶּׁשׁ יִמ לבא ,)הָשלְֹשׁ ינְפִבּ( אָתלְתּ יפּאבּ ןוֹעְמִשׁ
after the lecture, during the Kaddish and the answering of “Amen, may רפּסְמה וֹל רמאֶשׁ ,הזּה ךְמס לע ךְכּ רחא ךְליל רוּסא
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His great Name be praised,” he can be seen running to find his friends
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to criticize \ ridicule the speaker. This evil critic has no feeling for the תוּנגּהֵמ רחאל רפּסלוּ ,אָתלְתּ יפּאבּ הז רבדּ עמָשֶּׁשׁ ,וֹל
importance of the Amen of the Kaddish. Chazal teach in Gemara Sotah
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(49a) that the world survives only because people attend a lecture in Torah איִצוֹמּה אוּה יִמ ריִכּזי אלֹ םִא ףא ,ןוֹעְמִשׁ לע עמָשֶּׁשׁ
and at its conclusion respond to the Kaddish with the words “Amen, may םסרְפְּתנ רבכֶּשׁ )י( אלֹ םִא ,ןוֹעְמִשׁ לע הזּה זעלּה איִבֵמּהו
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His great Name be praised.” The critic ignore this; he immediately runs
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.לֹכּל עדַוֹנו רבדּה
to his friends, men who he knows will agree (with his evil agenda) and עדֵוֹי וֹניא הזּה ינֵשּׁה עֵמוֹשּׁה םִא )רמוֹל ךְירִצ ןיאו( יֵעבִּמ אלו
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who will humiliate the rabbi. He joins with them in ridiculing the Rav
Mekor Hachayim evil person) sometimes these people will not listen to the “Bareh’chu” ןבוּארְֶשׁ תמא אוּה םִא ,הֶשֲׂעמּה םצע תא וֹמצעֵמ ללכּ
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and mocking his lecture; one man will attack the Rav using mockery
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of one form and others will attack him in other ways. (Because of this
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[“Berachot”] of the Chazzan.
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הזבּ ,וֹניִמאהל וֹל ןיא יאדּובּ )אי( ,ןוֹעְמִשׁ לע תוּנגּ רפִּס
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If one stops to think about the esurim that he violated and that were
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אוּה םִא וּלִּפא אלּא ,ערָה ןוֹשׁל רוּסִּא לע רבע ןבוּארְֶשׁ
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violated by the people who listened to him, they would be endless. When
one carefully analyzes the actions of the critic and his listeners, one will
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וּנּניא ךְא ,ןוֹעְמִשׁ לע תוּנגּ רפִּס ןבוּארְֶשׁ ,וֹמצעבּ עדֵוֹי
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find that they violated every one of the Laveen and Aseen described in
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the Introduction. (Please see that reference). This critic and the group
of people who think like him fall into each of three categories of persons
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ךְֹמסִל וֹל רוּסא ןכ יִפּ לע ףא ,אָתלְתּ יפּאבּ היהֶשׁ וֹל
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who will never merit to sit in G-d’s presence (Gemara Sotah 42a); the הלּגּ הזּה ןוֹשׁארִה עֵמוֹשּׁהו ,אָתלְתּ יפּאבּ היה םִא עדֵוֹי
categories of liars, scoffers and those who routinely speak Lashon Hara. ,אָתלְתּ יפּאבּ הז היה אלֹ אמלידּ ןניִשׁיחו הזבּ וירָבדּ לע
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Even more, this critic prevents society from fulfilling its service to G-d,
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because in belittling the Rav \ lecturer (and the honor of the Torah) at םוּשׁל רפּסל הזל רוּסא ןכּ לעו ,תוֹלּגְּתִהל יוּשׂע וּנּניאו
some point in the future he causes society to ignore the Rav in the future
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when he will encourage the people in his audience to follow the Torah .םדא
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