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Introduction to החיתפ
Sefer Chafetz Chayim םייח ץפח רפסל
Laveen - L14
י ואל - ןיואל
where the gemara asks: (quoting the Torah’s instruction) “reprimand your ןיא ירפסב אינת שיאב דחא דע םוקי אל םנושל הזש
fellow Jew.” You might think to do so even to the point of embarrassing
him and causing his face to change color, therefore the text continues “and ןוע לכל ל"ת ןינמ תושפנ יניד תונוממ ינידב אלא יל
do not commit a sin because of him.” What I wrote above, that even if ונפוסש רחאמ יכו 'וכו תאטח לכלו ל"ת ןינמ תונברק
the remark was made privately to him (it still is a violation of this Lav) is
also the opinion of the Rambam in the sixth perek of Hilchot De’Aut in the םק וניא ןועל רמוא יסוי 'ר 'וכו ל"ת המ לכה תוברל
eighth halacha. The Rambam writes: The one giving the reprimand cannot .ירפסה ןושל כ"ע העובשל אוה םק לבא
speak harshly to this person to the point where HE becomes ashamed
because the pasuk says “and do not commit a sin because of him” from רבד ןוע וריבחב עדויש דחא דעש ןאכמ ונדמלו
which we learn that it is forbidden to cause another Jew to become shamed
in private discussions and all the more so in public discussions. Regarding םק םאו וילע דיעהל םוקי אלש ועיבשהל יואר וניאש
one who shames a fellow Jew publicly, Chazal have said this person has no הילע קיפמק אמלעב שיב םשד הקול היה וילע דיעהו
part in Olam Haba (Please see that reference).
אפפ בר הידגנד ל"נה השעמב םיחספב ןנירמאדכ
Understand that Rashi comments on that gemara in Masechet Arachin
(16b), that this person’s face changed colors while he was being publicly תוקלמ ותוא םנמא ,םוקי אלד ואל םושמ 'יפו דוגיזל
reprimanded. It is possible that Rashi does not argue with the Rambam תוכמ ןידמל )'י ףד( ןירדהנס תכסמב ירהש ,היה ןנברדמ
but that he used this particular language because he wanted to use as an
example a situation where someone’s face would always change color. ןיא תושפנ ינידו עשר עשרד הוש הריזגב תושפנ ינידמ
In public, a speaker can provoke someone’s face to change color even םיאריהו ג"מסה ל"כע תגהונ ןירדהנסש ןמזב אלא ןינד
if he was not spoken to harshly. But if the victim was spoken to harshly
to the point where his face changed color, then even if that happened in .ל"נה
private conversation, the speaker would violate this Lav. This also seems
to be the intent of the Baraitah which only deals with situations where בייח דוגיז היה תיבה ןמזבד םהירבדמ אידהב עמשמ
the person’s face changed colors. The implication is that the Baraitah ןיב הינימ אקפנהו .ל"נה ואל םושמ הרותה ןמ תוקלמ
includes all circumstances where this person's face changed color, publicly
or privately. לבא אתירואד תוקלמ ןינעל קר אוה ולאה תועידה
From the Se’Mag’s commentary on negative commandments, mitzvah #6, ומכ בייח היה אמלע ילוכל ןנברדמ תודרמ תוכמ
and from other Authorities as well, their conclusions are that this speaker .ל"נה דוגיזד השעממ היארו םינפב יתקתעהש
violates the Lav in all circumstances (privately and publicly).
It should be made clear that the Lav of “Do not oppress” applies even םק אוה םא ןוגכ תוליכרב וליפא ךייש הז ואלד עדו
if this person is not embarrassed by the remark but only feels just some רבידש וא ינולפל השע אוהש המ ד"ב ינפל וילע דיעהו
emotional pain, as the gemara illustrates there with many examples.
Contrast this with the Lav of “Do not commit a sin because of him” which תיבב לבקתי אל ותודעש עדוי דעהו הער ינולפ לע
commands us not to embarrass. Thus it is clear that if one does embarrass םעטמ וא העובש וליפא ודגנכשהל ז"יע בייחל ידכ ןיד
his friend he violates the Lav of “Do not oppress” as well because one
who is embarrassed also feels pain. If so, then what does the pasuk “Do אמרג אוהש םעטמ וא העובש הז רבדב ךייש ןיאש
not commit a sin because of him” come to teach? The Torah places the קר תלעות םוש אצי אל ותודע ידי לעד אצמנ אמלעב
Lav of “Do not commit a sin because of him” right after the mitzvah of
“reprimanding” to teach that even during thereprimand one may not insult ,הז ואל לע רבוע כ"ע והערל שיא ןיב םינדמ ררועל
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