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Sefer Chafetz Chayim 11 VOL-1 םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Aleph ‑ Halachah 5 ח הכלה - א ללכ

event it is forbidden. Even if the speaker’s father or teacher (8), .)רעצבּ אלֶֹּשׁ וֹל אבֶּשׁ ,הָּתוֹמכּ תרֶחא הוצִמִּמ רֵתוֹי םיִמעְפּ
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people to whom the speaker is obligated to honor and to listen to,
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as he is commanded by the Torah to fear them and not to contradict עגרֶ לכּ :שׁרָדְִמּבּ ל"זח רמאמ ךְיַּשׁ יאדּובּ הזכּ תֵע לעו
them, even if they asked the speaker to tell them about some specific ךְאלמ לכּ ןיאֶשׁ ,זוּנגּה רוֹאל הכוֹז ,ויִפּ םסוֹח םדאֶשׁ עגרֶו
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topic (9) and the speaker knows the matter will come to actual
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Lashon Hara or even to a hint of Lashon Hara , it is forbidden for הרָוּבחבּ ספְּתנ םִא ,גהנְתי ךְיא ןינִעלוּ .רֵעַשׁל לוֹכי היּרִבוּ
the speaker to listen to them.
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ףיִעס 'ו ללכִבּ ןמּקַל ןיּע ,הלבּקַו החכוֹה ןינִעל וֹזכּ הערָ
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ךְיַּשׁ יִכּ ,ז"ט תוֹא ןיואלבּ החיִתְפּבּ ליֵעל ןיּעו 'ו 'ה 'ד
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Be’er Mayim Chayim
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(K1/5/1)-(7)..if his friend cajoled him into speaking it: From
the incident described in Nach (Shemuel I; 22:7-8) that Shaul HaMelech
pressured Doeg Edomite: “All of you allied yourselves against me, is
(David) Ben‑Yishai going to give all of you fields and vineyards?…and םייח םימ ראב
nobody will divulge to me…?” Even though Shaul was the king and they
were in great fear of him, nevertheless Doeg is branded universally as אל הזכ ןינע לע הלילחו סחו .רוסאד יאדוב )אי(
a “rauchel,” a peddler of gossip, because of what he disclosed to Shaul. תברועמ םדא לש ותעד אהת םלועל ל"זח ורמא
From this example we learn that this same law applies to Lashon Hara.
Even without this proof the law is obviously correct, as I will explain in רבד ןישוע ןיאש תוירב םה םא אקודד ,תוירבה םע
the following notation of this Be’er Mayim Chayim. רבחתהל רוסאו ירקימ םיעשר הזב לבא ,רוסיא
(K1/5/2)-(8)..the speaker’s father or teacher: This is obvious וילע םהל היהי םא וליפאו .םהירופסב ללכ םהמע
from the Shulchan Aruch Yoreh De’Ah, section #240, paragraph #15, that
if his father tells him to violate even a rabbinic law he must not listen .הזל ללכ שוחל םולשו סח ול ןיא הז רובע הביא
to him and that certainly also applies to his personal rebbe. Moreover, וליפאד ו"טס ב"יק ןמיסב העד הרויב קספנש ומכ
we find in Gemara Berachot (19b) and in Yoreh De’Ah section #303
paragraph #1 that even if a student sees his Rebbe / Master wearing a לעו ,הביא םושמ רוסא ןנברד רוסיא לע רובעל
garment containing a mixture of wool and linen, he must remove that .הזכ רומח רוסיאב המכו המכ תחא
garment from his master even if it happens in a public place and removing
the garment in a public place would be a source of embarrassment to
his rebbe. Why? Because whenever there is a desecration of Hashem’s םייחה רוקמ
Name that circumstance must be corrected immediately even at the risk of
diminishing the honor and prestige of his Rebbe \ Master. This same rule
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applies to other transgressions as well. If he sees his rebbe violating even וילע רפּסְמ אוּה םִא ןיבּ אוּה ערָה ןוֹשׁל לֶשׁ הז רוּסִּא .ח
a rabbinically enacted decree, this student is obligated to stop him, even if ,וֹבָתּכִמבּ הז רבדּ וילע בֵתוֹכּ )בי( אוּהֶשׁ וֹא ,שׁמּמ ויִפבּ
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it means chastising him, as is brought down in Yoreh De’Ah, section #242,
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paragraph #22 in the Rama. Given that this is so, then it is certainly true ערָה ןוֹשׁלה וילע רפּסְמ אוּה םִא ןיבּ קוּלִּח וֹבּ ןיא םגו
that one may not listen to one’s rebbe and commit any violation of law.
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This is also evident from the Gemara Shvu’ot (31 a) that it is forbidden to )גי( ערָה ןוֹשׁלה וילע רפּסְמ אוּה םִא ןיבוּ שׁוּרפבּ וֹלֶּשׁ
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