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Introduction to                        החיתפ
 Sefer Chafetz Chayim               םייח ץפח רפסל
 Laveen - L8-9
                                      זט ואל - ןיואל

 It  is  certainly  true  that  under  normal  circumstances,  at  the  moment  of    רעצמ םא אמלעב רובידב וליפאש ה"ס הוצמב ךוניחה
 insult, it is impossible that man’s personality would allow him to remain
 silent and not answer back if not for G‑d’s blessings of holiness for this    .ש"יע הז ואלב כ"ג רבוע ןתוא
 person,  as  the  Chinuch  writes  in  that  same  mitzvah  (#338).    But  after
 the moment of insult passes, when his anger subsides, the Torah forbids    םדא לכב ןידה אוהד עמשמ םיטפשמ 'פב י"שר תטישו
 him from venting and taking revenge even to the point of not allowing   .ש"יע הז ואל ןכ םג שי ללמוא אוהש
 him to hold a grudge inwardly (even without expressing it).  After more
 time has passed, he must erase the entire insult from his consciousness.      םינושארה םינפוא עבראב ונייה רבועד םינפב בתכש המו
 This is the law as expressed in Shulchan Aruch Choshen Mishpat section
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 #421 paragraph #13 in the Hagahah.  In a situation where two people    םנויזב תא םהינפב עמושהד ףא .רפסמה קרו םהינפבו
 insulted or embarrassed each other, the one who started first must pay the   .הז ואל אל ךא .הז לע שנוע יאדווב כ"ג ול שי קתושו
 applicable penalty (please see the commentary of the Meirat Enayim [in
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 the 24  notation] who explains this Lav just as I have).
 But some extensive thought is needed regarding the statement in Gemara   .ןויס 'ו ,טבש ו"כ ,ירשת ז"י - תרבועמ הנש    .ןויס ז"ט ,טבש ז"ט ,ירשת ז"י - הטושפ הנש :ימוי חול
 Yomah  (23a)  that  differentiates  between  an  incident  involving  bodily
 harm and suffering and an incident involving a monetary issue. It is also   םייחה רוקמ
 surprising that the Rambam did not support this idea as being the law.  The
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 implication is that he holds like the Chinuch, that it is forbidden to take    אוּהֶשׁ ,הפּנח רוּסִּא לע דוֹע )זט( רבוֹע םיִמעְפִלו )זט(
 revenge or hold a grudge in all circumstances.  How then is one to understand    )לוֹריִבגּ ןבּ הֹמלְֹשׁ יִבּרַו ןוֹאגו תוֹפסוֹתּה לעבּ ם"ארְה( םינוֹאגּ הבּרְהל
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 the statement cited in Gemara Yoma that does make such a distinction?  To   ְ  ֶ  ְ  ָ  ְ  ְ  ַ  ַ  ַ  ֵ  ָ
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 offer an answer for the Chinuch and the Rambam, perhaps the gemara’s    תא וּפינחַת אלֹ"דּ )ג"ל ה"ל רבּדְִמּבּ( ואל אוּהו ,רוּמגּ ואל
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 initial understanding that revenge taken in response to bodily suffering is
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 different and that it is permissible.  This understanding was dismissed by    תוּליִכרְהו ערָה ןוֹשׁלה וֹרוּפִּסבּ ןוּכְּתִמ םִא ,ןוֹגכּ ,"ץרֶאה
 the gemara because of the (implied) question raised by Chazal’s statement
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 of “Those who are shamed and don’t respond by shaming others” is still    וֹתוֹא  לע  וֹל  שׁיֶּשׁ  עדֵוֹי  אוּהֶשׁ  ,עֵמוֹשּׁהל  ףינחהל  ידֵכּ
 relevant.  In conclusion, the gemara does allow holding a grudge when    אוּהו ,ויניֵעבּ ןח אצְמי הז ידֵי לעו ,רבכִּמ האנִשׂ ינוֹלְפּ
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 bodily suffering is involved but only when Talmedei Chachamim (Torah
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 scholars) who were publicly cursed are involved since in that case there is    תוצִמ  םיּקְַמ  וֹניא  רֶשׁא  ,וּנּמִּמ  טעְמּה  יִכּ  ,יִליִלְפּ  ןוֹע
 also  a disgrace to the Torah, as he writes in the end of the section of law
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 dealing with Torah scholars.  Please reference there the commentary of the    רֶשׁא האנִשּׂה לע וֹחיִכוֹהל )אָתירָוֹאדּ הֵשֲׂע תוצִמ איִהֶשׁ( החכוֹה
 Lechem Mishne and the Se’Mag’s commentary on this mitzvah.   רֶשׁא האנִשּׂה תא וירָוּפִּסבּ קיזחי םגּ לבא ,וֹרבח ןיבוּ וֹניבּ
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               דלוּיו ,רֵתוֹיו רֵתוֹי וֹתּלוִּאבּ הנְשׁי וֹדי לעו ,רבכִּמ םהיניבּ
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  	  Choshen	Mishpat	(4  :  )	The	Mechaber	states	in	a	case	where	two	people
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 are fighting and each injures the other, the one who is injured more receives   .וּנרְֵמְשׁי םֵשּׁה ,םיִלוּקלקִ המּכּ דוֹעו הָשׁדח תקֶלֹחמ הזִּמ
 compensation	from	the	other	party	equivalent	to	the	difference	between	his
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 injuries and the injuries sustained by that other party.  That is only in a case    אוּהו ,דֹאְמ הבּרְה יוּצמ ,םיִבּרַה וּניֵתוֹנוֲֹעבּ ,הז ןוֹעדּ עדַו
 where the fight started simultaneously or the injured party fought back but   ְ  ֵ  ַ  ָ  ָ  ַ  ֶ  ָ  ְ
 only after first waiting and allowing some time to elapse.  But if the injured    רבדֶּשׁ ריִכּמֶּשׁ ףא - עֵמוֹשּׁהו ,וֹרבח תוּנגִבּ רפּסְמ דחאֶשׁכּ
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 party	fought	back	right	away,	he	would	not	be	culpable	at	all	and	the	attacker
 would have to compensate him for his entire injury.   אוּה ןכ יִפּ לע ףא ,אוּה ןידּה ןִמ אלֶֹּשׁ ,וֹרבח לע רבּדֶּשׁ הז
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 volume 1                                                                   volume 1
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