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Sefer Chafetz Chayim םייח ץפח רפס 11 VOL-1
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Aleph ‑ Halachah 8 ה הכלה - א ללכ

mitzvah or separation from the sin was easy and was accomplished ביּחְמֶּשׁ ,וֹבּרַ וֹא ויִבא )ח( וּלִּפאו .רוּסא םוֹקמ לכִּמ ,וֹל
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without any hardship). Specifically in this case one can apply
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what Chazal emphatically taught in a Midrash (quoted in Aleem )ט( םה םִא ,םהירֵבדּ רֹתּסִל אלֶֹּשׁ ,םארָוֹמבוּ םדוֹבכִבּ
LeTerufah by the Vilna Gaon) that for every moment a person ,עדֵוֹי אוּהו ,ינוֹלְפוּ ינוֹלְפּ ןינִע םהל רפּסיֶּשׁ וּנּמִּמ וּשְׁקִּבּ
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disciplines himself not to answer back, he earns the merit to enjoy
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the incredible radiance Hashem has stored away for the benefit קרַ וּלִּפא וֹא ערָה ןוֹשׁל ידֵיִל אוֹבל חרַכי רוּפִּסּה ךְוֹתבֶּשׁ
of Tzadikim. This radiance is so intense that no angel or human .םהל עֹמְשִׁל וֹל רוּסא ,ערָה ןוֹשׁל לֶשׁ קבאל
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can comprehend it. So then how should someone behave when
confronted by his presence in a crowd of evil people speaking Lashon
Hara? Regarding how he should reprimand them and regarding his
acceptance of Lashon Hara as truth, please see further on in the 6 םייח םימ ראב
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Kelal, in the 4 , 5 and 6 halachot. Please also see the 16 Lav in
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the Introduction because it is relevant to this discussion. השעמ יבג בותכב ראובמש הממ .'וכו וילע דמע )ז(
םכלוכ ארקב בותכש המכ ,לואש וילע דמעש גאודד
Be'er Mayim Chayim 'וגו םימרכו תודש ישי ןב ןתי םכלוכל ילע םתרשק
היהו היה ךלמ לואשש ףאו ,'וכו ינזא תא הלוג ןיאו
(K1/7/1)-(11)..certainly it is absolutely forbidden: When Chazal
taught (in Gemara Ketubot 17a) that a person’s mind should always be לכב בשחנ ןכ יפ לע ףאו ,ונממ הלודג המיא םהל
compatible with his society, G‑d forbid they did not mean that one should
join with them in doing things that were forbidden. Only when society is אוהד דומלנ הזמו ,הז רבד לע לכורל גאוד םוקמ
behaving as decent people, meaning as people who do not sin, should his ומכ טושפ רבדה יכה ואלבו ,ערה ןושל ןינעל ןידה
mind be compatible with theirs. But here, these people are called “evil”
and it is forbidden to associate with them in their conversations. Even if .וברו ויבא יבג ןמקל בותכנש
it comes to the point where they will hate him because he would not join
them, G‑d forbid, he still cannot associate with them. This is the law as העד הרויב ראובמש הממ טושפ .ובר וא ויבא )ח(
codified in Yoreh De’Ah, section #112 paragraph #15 (in the commentary רובעל ויבא ול רמא םאד ו"ט ףיעס מ"ר ןמיסב
of the Rama). One may not violate even a rabbinical enactment even if
it comes to the point of being hated. Then all the more so regarding this אוהו,ול עמשי אל םהירבד לש הוצמ לע וליפא
severe sin of Lashon Hara, one may not speak it even if it means others תוכרבב וניצמ הזמ רתויו ,ובר יבג יאדוב ןידה
will hate him.
וליפאד א"ס ג"ש ןמיס העד הרויב ןכ קספנו ):ט"י(
טושפל ךירצ םיאלכ שבול אוהש ובר תא האור םא
Mekor Hachayim
לוליח שיש םוקמב אמעט יאמ ,קושב וליפא ונממ
K1/8. Lashon Hara is forbidden whether the words are actually רוסיא רבד ראש ןכו ,ברל דובכ ןיקלוח ןיא םשה
verbalized or written (12). Furthermore, within this esur of
Lashon Hara , it makes no difference if the offending words are ךירצ ןנברד רוסיא לע וליפא רבועש וברל האר םא
said explicitly or even if they are only hinted to (13). In all means ב"מר ןמיסב העד הרויב ראובמכ ודיב תוחמל
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