Page 49 - V1

Preface to VOL-1 2 המדקה
Sefer Chafetz Chayim םייח ץפח רפסל

All of these situations are rationalizations of portions of the halacha ,וינפבּ ףא וֹל רֵמוֹא היהֶשׁ רוּפִּסּה תֵעבּ וֹמצעבּ םיִכּסמֶּשׁ
ָ
ַ
ַ
ָ
ָ
ְ
ַ
ְ
ְ
ַ
ָ
ְ
ְ
that are not relevant in his situation and that these remarks are
ֵ
ֶ
ֲ
ַ
ָ
ֵ
ַ
ַ
ְ
ָ
ָ
ֶ
ַ
ֶ
ָ
ֶ
ַ
ַ
undoubtedly Lashon Hara. Please reference further on in Kelal ןיּעו ,הזל םיִכיַּשּׁה םירִמאמּה תא ערָה רציּה וֹל הלּגְמוּ
Beit, Gimal and Chet. Sometimes this “learned” person’s Yetzer ,רבדּה תוּכיאבּ וּהֵתּפְמ אוּה םיִמעְפוּ .'ח 'ג 'ב ללכִבּ ןמּקַל
ְ
ֵ
ַ
ָ
ָ
ָ
ְ
ַ
ְ
ָ
ָ
Hara will push him to rationalize the circumstances to convince
ַ
ִ
ָ
ָ
ַ
ָ
ְ
ֶ
ֵ
ְ
ַ
ְ
ִ
himself that Lashon Hara is not relevant here. Many people do this, ןיִליגרְֶשּׁ המ ןוֹגכּ ערָה ןוֹשׁל ללכִבּ סנכנ הז ןיאֶשׁ רמוֹל
because of our very many sins, and as an example, publicize that a וֹניאֶשׁ דחא לע םסרְפל ,םיִבּרַה וּניֵתוֹנוֲֹעבּ ,םיִשׁנא הבּרְה
ַ
ְ
ֶ
ָ
ָ
ַ
ָ
ֲ
ֵ
ַ
ֵ
ֵ
ַ
particular person is not a Chacham. This is explained further on in
ָ
ְ
ָ
ָ
ְ
ֵ
ָ
ַ
ֶ
Kelal Heh. .'ה ללכִבּ ןמּקַל הז וּנרְאבוּ ,םכח
ְ
ָ
ַ
ֶ
ֶ
ָ
ַ
ָ
ָ
ָ
ַ
ֻ
ֵ
In summary, one’s Yetzer Hara will push him in either one of two וֹא ,ןהיֵתְּשִּׁמ תחא וֹתלּעְפּ ערָה רציּה :רבדּ לֶשׁ וֹללכּ
directions: either to rationalize the circumstance so that he comes to לעֶשׁ וֹא ,ערָה ןוֹשׁל ללכִבּ סנכנ הז רבדּ ןיאֶשׁ ,וּהֵתּפְמֶשׁ
ָ
ָ
ֶ
ָ
ַ
ֵ
ְ
ַ
ָ
ִ
ְ
ָ
ַ
believe that what he is saying is not Lashon Hara at all or that the
ַ
ְ
ָ
ֶ
ָ
ָ
ְ
Torah did not command us against speaking Lashon Hara about this .ערָה ןוֹשׁל רוּסִּאבּ הרָוֹתּה הָתוִּצ אלֹ הזכּ שׁיִא
kind of person.
ְ
,םדאל חצּני אלֹ םינינִע וּלּאבֶּשׁ ,ערָה רציּה הֶאוֹר םִאו
ַ
ְ
ְ
ֶ
ֵ
ַ
ֵ
ָ
ְ
ַ
ָ
ָ
ָ
ִ
ָ
If one’s Yetzer Hara is unsuccessful in these two strategies then ןוֹשׁל ןינִעבּ ךְכּ לכּ וילע ריִמחמֶּשׁ ,ךְפהבּ וֹתוֹא המּרְַמ אוּה
ְ
ָ
ָ
ְ
ַ
ֶ
ֶ
ָ
ְ
ַ
ָ
ְ
ֶ
ָ
it will trick him in just the opposite way. His Yetzer Hara will
ְ
ָ
ִ
ַ
ְ
ַ
ָ
ָ
ְ
ַ
ֶ
ָ
ַ
convince him that everything is Lashon Hara and because of that it םִאו ,ערָה ןוֹשׁל ללכִבּ סנכנ לֹכּהֶשׁ וֹל הארְמֶּשׁ דע ,ערָה
is impossible to live in society and that He must become reclusive שׁרְֹפיֶּשׁ אלֹ םִא הז ןינִעבּ לבֵתּ ייּח תוֹיחִל רָשְׁפא יִא ןכּ
ַ
ְ
ִ
ֵ
ַ
ְ
ֶ
ֵ
ֵ
ְ
ֶ
and anti‑social. This was the strategy followed by the serpent that
ָ
ָ
ִ
ֵ
ָ
ַ
ְ
ָ
ֶ
ַ
ָ
ַ
ְ
ְ
ְ
ְ
tricked Chava and convinced her (Beresheet :1) “that G‑d said not םוּרעה שׁחנּה תבּדּ ןיֵעכּ אוּהו ,םלוֹעה ינינִעֵמ ירְֵמגל
to eat from any of the trees throughout all of Gan Eden.”
לכִּמ וּלכאֹת אלֹ םיקִלֹא רמא יִכּ ףא" :)'א 'ג תיִשׁארֵבּ( רמאֶשׁ
ָ
ַ
ְ
ָ
ֱ
ָ
ַ
ַ
ְ
Besides this, many people are ignorant of the laws pertaining to ."ןגּה ץֵע
ָ
ַ
listening to Lashon Hara and accept what they hear as the truth. It is
ַ
ְ
ְ
ֶ
ַ
ֵ
ְ
ֲ
ַ
ָ
ְ
ַ
ָ
ֲ
ְ
ָ
ֵ
a sin to believe in one's own heart that what he has heard is true. In תלבּקַ רוּסִּא ןינִעבּ העידִי םיִשׁנא הבּרְהל הרָסח הז דבלוּ
fact, the most a person is permitted is to be is merely suspicious that
ֵ
ְ
ְ
ַ
ָ
ֲ
ַ
ַ
ָ
ֲ
what he heard might be true (reference Gemara Nidah 61a). There קרַ ,דבל בלּבּ ןיִמאהל וּלִּפא אוּה וֹרוּסִּאֶשׁ ,ערָה ןוֹשׁל
ְ
ַ
ַ
are many more details and laws pertaining to the prohibition of אצוֹיּכּ םינינִע הבּרְה דוֹעו .).א"ס הדּנ( )ךְירִצ( יֵעבִּמ שׁוּחל
ָ
ֵ
ָ
ְ
ֵ
ִ
ָ
ָ
ָ
ִ
accepting language that is Lashon Hara or tale‑bearing \ Rechilut \
ְ
ַ
ֶ
ֶ
ְ
ָ
ָ
ָ
ַ
ֲ
ָ
gossip that are not possible to explain here (at this time). Moreover, רָשְׁפא יִא רֶשׁא תוּליִכרְוּ ערָה ןוֹשׁל תלבּקַ ןינִעבּ הזבּ
these people don’t know how to correct the situation if they violated םִא ,רבדּה תא ןֵקַּתל ךְיא םיִעדְוֹי םניא ףאו .הֹפּ םרָאבל
ְ
ֲ
ָ
ֵ
ַ
ַ
ָ
ָ
ָ
ְ
ְ
ֶ
ֵ
the law and spoke Lashon Hara or gossip or listened to and accepted
ָ
ָ
ָ
ְ
ָ
ַ
ַ
ָ
as truth the Lashon Hara or gossip that they heard. .םָתלבּקַו תוּליִכרְוּ ערָה ןוֹשׁל רוּפִּס רוּסִּא לע רבע
ָ
ְ
ָ
ָ
ַ
ִ
ָ
Because of these reasons the subject matter has collapsed completely אליֵמִּמ יִכּ ,לֹכו לֹכִּמ ןינִעה טֵטוֹמְתנ תוֹבִּסּה וּלֵּא דַצִּמוּ
19 18
volume.1 volume.1