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VOL-1
Introduction to החיתפ
Sefer Chafetz Chayim םייח ץפח רפסל
Aseen - A7
אי השע - ןישע

Mekor Hachayim הָשֲׂענ רֶשׁא רבדּ לע אנּקְַתִמ דחאֶשׁ םיִמעְפִל האוֹרֶשׁכּ ,אוּהו
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Even if someone learns Torah intensively in the Beit Midrash, that ,וֹרבחל םדא ןיבוּ םוֹקמּל םדא ןיבבּ ןיבּ ,הרָוֹתּה תדַכּ אלֶֹּשׁ
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it is permitted for this person to eat and drink there, as is brought ךְכּ רחאֶשׁ ,ןוֹשׁלּה ילֲעבבּ ,םיִבּרַה וּניֵתוֹנוֲֹעבּ ,אוּה יוּצמוּ
down in the Orach Chayim cited above, still if he sins by using םגּ ,ינוֹלְפוּ ינוֹלְפִּמ וּארְ :געל ןוֹשׁלִבּ רֹמאל וילע ןיִצצוֹלְתִמ
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language that is forbidden there, joking or mocking or Lashon Hara תאנקִ אנּקִ אוּה םגו הארְיּה ליִעְמ תא םינפל וילע שׁבל אוּה
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or gossip, that person also violates the Aseh of “and you should be in
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awe of My holy places” (in addition to the sin of using speech that is הנּהכו ,ינוֹלְפִּמ רֵתוֹי אֵטוֹח וֹמצעבּ אוּה אלֹהו ,תוֹאבצ 'ה
forbidden). This is the opinion of the Magen Avraham (section #151, .וילע תוֹלוע לֶשׁ םירִוּפִּס הנּהכו
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paragraph #2). Torah scholars are also cautioned about the sanctity
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of the Beit Midrash even though they are permitted to eat and drink תרֶרֶוֹגּ הרָבֲע - תמאבּ רמוֹל לכוּנ הזּה גיִעלמּה לע הנִּהו
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there because of the circumstances of their learning schedules, םגּ ררָגנ ,דֹאְמ רוּמחה ערָה ןוֹשׁל רוּסִּא ידֵי לע יִכּ ,הרָבֲע
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that if they ate outside they would waste time from their learning
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(please reference that citation in the Magen Avraham). Please see הרֶוֹיבּ קסְפנֶּשׁ וֹמכּ ,הלטּבל םימָשׁ םֵשׁ תאצוֹה רוּסִּאל ןכּ
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what I will write, with G‑d’s help, in the third section (i.e., Sefer העבִשִּׁמ אוּה ןכּ םגּ "תוֹאבצ"דּ )'ט ףיִעס ,ו"ער ןמיִס( העדֵ
Shemirat HaLashon) regarding Torah scholars using language in ,'ה םֵשׁ אלֹבּ וּלִּפא "תוֹאבצ" םֵשׁו( .םיקִחְמנ םניאֶשׁ תוֹמֵשׁ
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the Beit Midrash that is neutral, that is not cynical. (Please see the
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nd
2 Hagahah following) :הנְשִׁמּבּ ).הל ףדּ( תוֹעוּבְשִּׁמ היארְוּ ,אוּה רוּמגּ םֵשׁ ןכּ םגּ
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הז לע הֶשׁקְמקָ אלֹו ,"תוֹאבצִבּ 'וּכו םכילֲע ינעיִבְּשׁמ"
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לֶשׁ וֹשׁנע לדֶֹגּ ל"זח רמאמ עוּדיו ).םָשׁ ןיּע ,ידִּמ ארָמגּבּ
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nd
2 Hagahah ידֵיִל אבוּ יוּדּנ ביּח הז ידֵי לעֶשׁ ,הלטּבל םימָשׁ םֵשׁ תרַכּזה
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ןכּ לע .םָשׁ ןיּע ):ז ףדּ( םירִדנִבּ אָתיִאדְִכּ ,םוֹלָשׁו סח ,תוּיּנֲע
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Since we are on the subject of this severe esur of trivial conversation in
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synagogues, I wanted to remind you just how profound this sin is. Because .דֹאְמ הזִּמ קחרְי וֹשְׁפנ רֵמוֹשּׁה
of the general mindset of society, this sin is commonly found. While it
begins with someone telling his friend his dealings, the conversation is
saturated with Lashon Hara and gossip from start to finish. It starts just
before the Torah is taken out of the Ark and continues until the reading of םייח םימ ראב
the Torah begins. This man's Yetzer Hara pushes him to continue speaking
his Lashon Hara during the reading of the Torah. Very often the man ךוניחה ל"זש .'וכו לע דוע רבוע םלוכ לעו )אי(
speaking is one of the synagogue's “important” people who can be found
sitting on the prestigious eastern side of the synagogue. Everyone in shule תידימת הוצמ איהד אוה וירבד רוציקו ב"לת הוצמב
observes his sin and in so doing he publicly desecrates Hashem's Name, אבש ימו .דחא עגר וליפא םדא לעמ קספי אלש
meaning in front of 10 Jews. His sin is significantly greater than someone
who ordinarily desecrates Hashem's Name, as the Rambam explains in ובל לא תתלו וחור ריעהל בייח ודיל הריבע רבד
his Sefer HaMitzvot in his commentary on Laveen (Lav #63) in the third ישעמ לכב חיגשמ אוה ךורב ארובהש קרפה ותואב
section (please see that reference). This “prestigious” person also violates
the Lav of (Vayikrah 23:32) “Do not desecrate My Holy Name.” רבועהו ,השעמה עור יפכ םקנ םהל בישיו םדא ינב
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