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Sefer Chafetz Chayim VOL-1 11 םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Aleph ‑ Halachah 6 ו הכלה - א ללכ

(K1/5/3)-(9)..even if they asked that the speaker tell them about םא ןוגכ תוטישפב יתרייצ אל .ונממ ושקב )ט(
some specfic topic: I did not describe a case where this son or student
was asked specifically to repeat actual Lashon Hara only because such אלו .יוצמ וניא הזד אפוג ערה ןושל ונממ ושקב
cases are not found, and not because in such a case the father would fall ךמע השעמ השוע וניא ויבא ארקנ הזבד םושמ
into the category of “not behaving as a fellow Jew” because he asked his
son to do something that was an esur and therefore it would be obvious בתכ רבכד ,וניא הזד ,ודבכל ביוחמ וניאד אטישפו
the son was absolved of listening to his father. This is not the reason. םדאש הזבד בא דוביכ לש השע תוצמב ג"מסה
The Se'Mag writes in his commentary on the positive commandment to
obey one's parents (Aseh #112), that in general if someone asks another השוע וניא ארקנ וניא רוסיא תושעל וריבחל רמוא
person to do an esur, he does not automatically fall into the category of .םש ןייע תיסמב קר ךמע השעמ
“not behaving as a fellow Jew.” Someone falls into that category only if he
persuades another Jew into committing the sin of idol worship.
םייחה רוקמ
Mekor Hachayim הדִּמּבּ וֹמצע ליגּרְי אוּה םִאֶשׁ ,האוֹר אוּה םִא וּלִּפא .ו
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K1/6. Even if a person (the speaker) realizes that if he controls המוֹדּכו ,לארְָשׂי לֶשׁ וֹתוּנגִבּ םלוֹעל רפּסל אלֶֹּשׁ ,תאֹזּה
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himself and accustoms himself never to denigrate a fellow Jew or
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use some other forbidden language and in doing so it will cost him ,וֹתסנרְפּ ןינִעבּ לוֹדגּ דסְפה וֹל בבּסי ,םירִוּסאה םירִוּבּדִּמ
his livelihood (because he will not speak Lashon Hara), for example, םהבּ ןיאֶשׁ םיִשׁנא םהו ,םירִחא תוּשׁרְ תחַתּ אוּהֶשׁ ,ןוֹגכּ
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this person is employed by men who have no sense of Torah values.
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It is well understood that because of our very many sins these men וּלּאכּ םיִשׁנא ,םיִבּרַה וּניֵתוֹנוֲֹעבֶּשׁ ,אוּה עוּדיו ,הרָוֹתּ חירֵ
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are unrestrained and are completely uninhibited by this profoundly
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serious sin. He knows that these men believe that anyone who תא וּארְי םִאֶשׁ דע ,רוּמחה ןוֹעה הזבּ דֹאְמ םיִצוּרְפּ םה
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does not speak Lashon Hara as they do is a simpleton or a fool and הֶטוֹשׁל וֹתוֹא וּקיזחי ,םָתוֹמכּ ךְכּ לכּ חוּתפּ ויִפּ ןיאֶשׁ ,יִמ
because of their perception they will remove him from his job (i.e.,
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they will fire him) and he realizes that if this happens he will not be המּבּ וֹל היהי אלֹו וֹתּרְמְשִׁמִּמ וּהוּקלּסי הז ידֵי לעו ,יִתפוּ
able to provide a livelihood for his family. Even so, it is forbidden ראְשׁ לככּ )י( ,רוּסא ןכ יִפּ לע ףא ,וֹתיבּ ינבּ תא סנרְפל
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to speak as they do. As with any Lav (10), one is obligated to forfeit
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all one’s wealth and not transgress the sin. Please see the reference ראֹבְמכּ ,ןהילֲע רֹבֲעל אלֹו וֹל רֶשׁא לכּ ןֵתִּל ביּחְמֶּשׁ ,ןיואל
in Shulchan Aruch Yoreh De’Ah 157:1 in the hagahah. .םָשׁ ןיּע ,)ה"הגהב 'א ףיִעס ז"נק ןמיִסבּ( העדֵ הרֶוֹיבּ
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Be'er Mayim Chayim
םייח םימ ראב
(K1/6/1)-(10) .. As with any Lav: It is obvious that this Lav which
includes many other Laveen and Aseen, as I explained earlier in the ללוכש ואלה הזד אטישפד .ןיואל ראש לככ )י(
Introduction, at the very least is not any less severe than any other Lav
where one is obligated to forfeit one’s wealth and not transgress the ראובמכ םירחא ןישעו ןיואל הברה דוע ותומצעב
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