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Introduction to 9 VOL-1 החיתפ
Sefer Chafetz Chayim םייח ץפח רפסל
Aseen - A8
י השע - ןישע

Be’er Mayim Chayim םייחה רוקמ
(A7) Everything written until now has not been in the context
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of speaking in the Beit Midrash…Batei Midrash are included ,ויִבא תֶשׁא וֹא וֹמִּא לעבּ וֹא )י( לוֹדגּה ויִחא אוּה םִאו )י(
in this category of G-d's holy places: Please reference Sefer תוֹמְשׁ( איוּבּרִֵמ וּבּרְַתִאדּ ,דוּבִּכדּ הֵשֲׂע תוצִמ לע ןכּ םגּ רבוֹע
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Ye’re’im, section #324 and the Se’Mag and Se'Mak, where the implication
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of their commentaries is that this is a Torah-imposed obligation even in ,םִא ןכֶּשׁ לכו ).ג"ק ףדּ( תוֹבּתכִבּ ןנירְִמאדְִכּ ,"תאו"דּ )ב"י 'כ
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today's synagogues. The Sefer Ye’re'im proves this from Torat Kohanim
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(Midrash Sefer Vayikrah- please see that reference). Even according to תוצִמ לע רבוֹע יאדּודּ ,שׁמּמ וֹמִּאו ויִבא לע ,םוֹלָשׁו סח
those Authorities who are of the opinion that this Aseh relates only to the םירִבדּ( לע ןכּ םגּ רבוֹע הז לכּ דבלִּמ .םאו בא דוּבִּכדּ הֵשֲׂע
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Beit HaMikdash, such as those quoted by the Pe'ree Me'Gadim, section
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#151, nevertheless they all agree that empty speech (trivial, nonsensical .וּנרְֵמְשׁי 'ה ,"וֹמִּאו ויִבא הלקְמ רוּרא" :)ז"ט ז"כ
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speech) is an enormous sin, and even more so is Lashon Hara or gossip,
G‑d forbid.
What I wrote above applies to the first four qualities, in the presence of
the person who is the subject of the Lashon Hara (i.e. the “victim”) and םייח םימ ראב
even not in his presence, and most certainly to the speaker who made
the remarks. But some thought must be given as to whether or not this םינפוא 'דב רבועו .'וכו לודגה ויחא אוה םאו )י(
also applies to the listener since he was passive. But on close analysis, רשפאד ,ע"צ וינפב ןינעלו .דבל רפסמהו םינושארה
it appears that the listener also is in violation of this esur because if the
listener felt the awe of G‑d's presence in the synagogue he would have באכ היניד ילימ לכל ,תאד איוברמ וברתיאד ןויכ
stopped his friend from making those remarks. אלש וליפא אוה דוביכד השע תוצמה םאו באבו ,םאו
Think about this yourselves, that if you were in the King’s house and you דוביכ תוכלהב העד הרויבו ןישודיקב אתיאדכ ,וינפב
knew someone was about to say something against the will of the King,
something the King did not want to hear or to accept, certainly you would ולא םירבדב אצויכו ויבא רבדב עמשנ םאד ,םאו בא
make a very great effort because of your awe of the King not to listen to ןיבו וינפב ןיב םאו בא דבכל בייחד עמשנ םלוכמד
those remarks. We clearly know that here (in our synagogues) the Torah
commands us not to listen to or to tolerate Lashon Hara or gossip, and ,וינפב אלש
now this person is in the house of HaKadosh Baruch Hu and is standing
in His presence and he is listening to Lashon Hara or to gossip, then it אוה דוביכל הרותה םתבירד םעטה רקיעד אמליד וא
seems obvious that the listener will also be culpable and is in violation of ,ויבא תשאב ויבאל ןויזב היהי יכה ואל יאד םושמ
this Aseh.
,ומא לעבב ומאלו
םדבכל קר אוה יובירהד הרואכל הארנ םעטה הזלו
Mekor Hachayim
ןיאו ,םמצע ומא לעב וא ויבא תשא ינפב ונייה( םהינפב
A8. If the subject of the Lashon Hara or gossip is an old person,
and if he was present when Lashon Hara was spoken about him, ואל יאד הזל היארו שממ ומא וא ויבא ינפב ונתנווכ
even if this old person is someone who is ignorant and unlearned ינה יצורתל ).ג"ק ףד( תובותכב ארמגה ךירצ המל יכה
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