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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Aleph ‑ Halachah 5 ז הכלה - א ללכ

even hint to something that is a lie, even if his rebbe requests it (and it is ןיואל ראשמ עורג ונניא תוחפל ,החיתפב ליעל
certainly forbidden if anyone else requests it). This is the language of the
gemara “if a Rebbe \ master tells his student “You know that I cannot be וליפאד וקספד ד"ויב םש ןייע יכה ואלבו ,םירחא
bribed to lie even with a hundred maneh. Someone owes me a maneh and אלו ול רשא לכ ןתיל ןכ םג ךירצ ןנברד רוסיא לע
I have only one witness that can testify to the loan.” How do we know
that this student is not permitted to join with this witness and testify to the 'ר ישודיחבו א"רגה רואיבב ש"יע ןהילע רובעל
loan? (Answer) The Torah teaches (Shemot 23:7) “Stay away from a lie.” 'א ללכ תוליכר תוכלהב ןמקל ןייעו רגיא אביקע
The gemara then questions this idea and states that in this scenario, this
student (if he listened to his master) would most certainly be lying, and is .םש ונבתכש המ ג"יו ב"י ק"ס םייח םימ ראבב
forbidden by the pasuk (Shemot 20:13) “Do not testify falsely against your
fellow Jew” (and it is not necessary to be learned from the pasuk “stay
away from a lie”). The gemara therefore states that the case is: If a rebbe
told his student “I have one certain witness (and I want you to) appear .ןויס ח"י ,'א רדא 'ח ,ירשת ט"כ - תרבועמ הנש .ןויס ח"כ ,טבש ח"כ ,ירשת ט"כ - הטושפ הנש :ימוי חול
with him (in court) but do not say anything, and nothing will be wrong,
for no lie will come out of your mouth. Just stand there so that the person םייחה רוקמ
who owes me the money will see two people and he will be afraid to lie
and he will admit to the court that he owes me the money.” The student is דוֹבכבּ קרַ וֹל עגוֹנ םִא ןכֶּשׁ לכדּ ,עדַיל לכוּנ הזִּמוּ .ז
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forbidden to do even that because the Torah says “Stay away from a lie,”
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and all the more so regarding Lashon Hara, a sin that is much more serious הצֵע וֹל ןיאו ,םיִשׁנא תרַוּבח ןיבּ בֵשׁוֹיֶּשׁ ,ןוֹגכּ ,אמלעבּ
than lying, that (even in this circumstance) a student is forbidden to listen
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to his rebbe. לע םירִוּסאה םירִבדְִבּ םירִבּדְַמ םהו ,םהֵמ טֵמָשִּׁהל ךְיא
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םהירֵוּפִּסבּ םמִּע עיּסי אלֹו םֵמוֹדו בֵשׁוֹי היהיֶּשׁכוּ ,ןידּ יִפּ
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Moreover, a king must certainly be given more honor and respect than
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one’s father or one’s rabbi. A proof to this concept is that even according הז לעו .רוּסאדּ יאדּובּ )אי( ,עגַּתְּשִׁמכּ םהיניֵעבּ בֵשׁחי ,ללכּ
to the opinion in the gemara that holds if a rabbi relinquishes his own sense ארֵקּיֶּשׁ םדאל בטוּמ :)'ו 'ה תוֹיּדֵֻע( ל"זח וּרְמא הזבּ אצוֹיּכו
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of honor, that honor is relinquished, that same opinion also holds that if a
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king relinquishes his honor, the king’s honor cannot be relinquished, as is ,םוֹקמּה ינְפִל תחא העָשׁ עָשׁרָ היהי לאו ,וימי לכּ הֶטוֹשׁ
taught in Gemara Kedushin (32 b) and Gemara Ketubot (17a). Yet even
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so, the Gemara Sanhedrin (49a) maintains that if the king orders someone וֹשְׁפנ לע דֹמֲעל ויָתוֹחֹכּ לכבּ הֶשֲׂעמ תעְשִׁבּ וֹמצע זרֵזיו
to transgress the words of Torah, the Torah instructs us to stand firm and ךְרַבְּתי 'הֵמ הז רוּבֲע היהי וֹרכְשׂ יִכּ ,חוּטבּ וֹבִּל ןוֹכנ היהיו
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not comply. How much even more so a teacher or a father, one may not
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listen to them if they ask us to violate the Torah. What I wrote above, that ארָגא ארֲָעצ םוּפל :)ג"כ 'ה תוֹבא( ל"זח רמאמכּ ,ץקֵ ןיא דע
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this applies even to remarks that only hint to Lashon Hara, is derived from
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what I have proven above, that even to transgress a rabbinic law one must .)רכָשׂה - רעצּה יִפל(
not listen to his father or to his rebbe.
רעצבּ תחא םעפּ יִכּ ,ןָתנ יִבּרַדּ תוֹבאבּ )אבוּמוּ( אָתיִאו
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4 The gemara derives this teaching from a pasuk in Yehoshua (1:7) “Just take וֹא הוצִמ רבדּ יִכּ :וֹרוּאבוּ( ,רעצבּ אלֶֹּשׁ םיִמעְפּ האֵמִּמ
strength and be strong.” The ‘extra’ word “Just” is expressed only to indicate
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that there is an exceptional circumstance when Yehoshua may not exercise האֵמ וֹרכְשׂ ,רעצ ידֵי לע וֹל אבֶּשׁ רוּסִּא רבדִּמ שרְֹפִל
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