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Introduction to החיתפ
Sefer Chafetz Chayim םייח ץפח רפסל
Aseen - A4
זי ואל - ןיואל

among our Early Authorities wrote (the Rambam in his Letter to Teh’mahn) ללכִבּ ערָה ןוֹשׁל תוֹכלִהבּ ןמּקַל םֵשּׁה הצרְי םִא ראבנ
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that someone who begins at the half‑way point of a story, G‑d forbid can
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claim that idol worship is permissible by quoting only the second half of ידֵיִבּ הָתיִמ ןהילֲע םיִביּחֶשׁ ,ל"נּה ןיואלּהֵמ הבּרְהו .יניִמְשׁ
the pasuk (Devarim 11:1) “and you will worship foreign gods,” G‑d forbid
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and by omitting the first half of the pasuk which warns “guard yourselves ,םֵשּׁה לוּלִּח לעו םוֹתיו הנמלאדּ תוּנגּ לע וֹמכּ ,םימָשׁ
not to be seduced and turn away and you will worship).
ינְפּ ןיִבּלמ ,ןוֹגכּ ,אבּה םלוֹע ןינִעבּ עגוֹנֶּשׁ ןהֵמ הבּרְהו
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Sometimes the speaker will put a slightly different spin on his remarks תא ליגּרְמֶּשׁ יִמל ,וֹרבח ןוֹלקְִבּ דבּכְּתִמוּ םיִבּרַבּ וֹרבח
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or use a slightly different tone of voice and in so doing will completely
change the reality of the story. Sometimes the speaker will blurt out רֶשׁאכּ ,תוּליִכרְוּ ערָה ןוֹשׁל לֶשׁ הזּה רוּמחה ןוֹעבּ וֹמצע
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something without thinking only to later regret what he said. Sometimes
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in a fit of anger about something else he will say something inappropriate .ןמּקַל לֹכּה םֵשּׁה הצרְי םִא ראבנ
regarding this unrelated issue since out of sorrow (while he is in a state of
emotional pain). He will say something or do something (only to regret it
later), for someone who is emotionally pained is not held as accountable,
as Chazal have taught in Gemara Babba Batra (16b) at the end of the first םייח םימ ראב
chapter (and if he does wrong in that state of mind he will not be punished
as severely). אב אלד ןינמה ןמ ךייש ןיא הז ואלש ףא .'וכו םימעפו )זי(
The generalized rule is that anyone who wants to judge favorably can find חיכשש ינפמ ותוא יתבשח םוקמ לכמ ומצע ר"השל י"ע
many reasons to do so, both the speaker and the listener. Therefore most
certainly if the listener does not want to judge favorably, he will be in וללקמב וליפא אוה הז ואלו .ה"ועב ז"יע אובל דאמ אוה
violation of the Aseh. .רפסמהל קרו וינפב אלש
לכ שי ר"השל י"עש ןויכ םיענ ארוקה ילע השקי אלו
Mekor Hachayim
הרהזא )א"ע ו"מ( תובותכב ארמגה השקמ המל ןיואל ךכ
A4. If someone is degraded because of one’s Lashon Hara or ןיואלמ דחא ואל ףא איבה אלו ןינמ ער םש איצומל
gossip to the point where he loses his livelihood (4), for example, if
someone dislikes this person and begins telling other people that he הצור ארמגהד טושפ הזד ,ליכר ךלת אל דבל ונינמש
is not trustworthy. Or if this person is an employer, and he tells other עמשמ ןכו ,וילע תוקלל יואר אהיש דחוימ ואל אוצמל
people that this person is not fit for his job or some other similar
slander. In so doing, one violates the Aseh of (Vayikrah 25: 35- .ש"יע י"ר ה"דב ):ה"מ( םש 'סותב
36) “if your brother becomes impoverished…you shall strengthen ואלה לשמל תוללכבש ןיואל םה ונאבהש ןיואלה לכד
him…either a convert or a resident…so that he can live in society…
and let him live with you.” Meaning, that we are commanded to כ"ג ןכו ,ל"נכו םירחא םינינע ןכ םג ללוכ 'וכו ונות לאד
uphold our impoverished brother so that he does not fall. We have לעד דועו תרהב ץצוקל יתא ורקיע תערצה עגנב רמשה
a responsibility to support him, to give him gifts or loans, to go
into business partnerships with him or to find a job for him. All אתיאדכ 'וכו רוכזל ךומס אוהד ףא ןיאב םיעגנ םירבד 'ז
this so that he will be self-supporting and not become dependent .ואלה וב שרופמ ןיא הז לכ םע ירפסה םשב הלעמל
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