Page 66 - V1

Introduction to החיתפ
Sefer Chafetz Chayim
Aseen םייח ץפח רפסל

discretely, in private conversation with her holy brother Aharon. הוּח לע שׁחנ אבּ :).ו"מק תבַּשׁ( ל"זח וּרְמאֶשׁ וֹמכּ ,הוּח תא
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Her brother Moshe was not at all offended by the conversation
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between Miryam and Aharon, as the pasuk declares “that the man הָתיִמ םגו ,תוֹירֲָע יוּלּגּ םרַגֶּשׁ ירֵה ,אמהז הּבּ ליִטהו
Moshe was exceedingly humble.” Nevertheless, all of her merit םדאל םרַגּ הז ידֵי לעו .םיִמדּ תוּכיִפְשׁ ירֵה ,םלוֹעה לכל
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could not save her from being punished with Tza’ra’at because of
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the comments she made about her brother Moshe. How much even .אוּה ךְוּרבּ שׁוֹדקּה לֶשׁ וֹנוֹצרְ לע רֹבֲעל הוּחו ןוֹשׁארִה
more so does this apply to those foolish people who boastfully תֶתחְשׁמּה וֹתדִּמבּ זחוֹא ,ערָה ןוֹשׁל רבּדְַמה הז אליֵמִּמוּ
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talk about other people. Most assuredly they will be very severely
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punished! .םלוֹעה תאירִבִל
Be'er Mayim Chayim on page 215
הלִּחְתּכל הָתיה םירַצִמל לארְָשׂי תדַירִי תבִּס רקִּעֶשׁ םגו
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A2. In talking about / reporting on another Jew, this person also תא ףסוֹי אביּו" :)'ב ז"ל תיִשׁארֵבּ( בוּתכֶּשׁ וֹמכּ ,הז ידֵי לע
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transgresses the Aseh (2) of (Vayikrah 19:18) “one must love his ְ
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fellow Jew as he loves himself,” meaning that we are commanded םימָשּׁה ןִמ וילע רזגנ הז ידֵי לעו "םהיִבא לא הערָ םָתבּדּ
by the Torah to be concerned about and watch over and preserve the
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wealth of a fellow Jew as much as we would be careful to protect ןיִארְוֹקֶּשׁ ,םהילֲע רמאֶשׁ וֹמכּ ,דבעל רכמּיֶּשׁ הדִּמבּ הדִּמ
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our own wealth and resources. We are further commanded to be )'ז ד"פּ הבּרַ תיִשׁארֵבּ( שׁרָדְִמּבּ אָתיִאדּ וֹמכּ ,םידִבֲע םהיחאל
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careful about the honor and esteem of a fellow Jew, to speak his
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praises, as much as we would worry about our own honor and self םעט וֹל היהֶשׁ םגה ,האפדּ )'א הכלה 'א קרֶפּ( יִמלַשׁוּריִבוּ
esteem and take steps to protect it. Someone who speaks Lashon לכּ םִע ,םיִשׁרְפְמה וּשׁרְפֶּשׁ וֹמכּ איִבהֶשׁ הבּדּה לע ארֵָתּהל
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Mekor Hachayim truthful, clearly demonstrates that he has no love at all for his fellow הֵשֲׂעמ ליִבְשִׁבּ קרַ רקִּעה אוּה הָתּע וּנֵתוּלגּ תבִּס לכּ דוֹעו
Hara or gossips about a fellow Jew, or someone who listens to
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.רֵתּה םוּשׁ וֹל ליִעוֹה אלֶֹּשׁ ,הארְ ,הז
these remarks and accepts them as the truth, even if the remarks are
Jew and most certainly is not fulfilling his obligation from the Torah
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2
(Vayikrah 19:18) “to love your fellow Jew as you love yourself.”
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וֹדי אָשּׂיּו" :)ז"כ-ו"כ ו"ק םיִלִּהְתִבּ( בוּתכֶּשׁ וֹמכוּ ,םיִלגּרְַמה
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The greatest proof to this is that everyone is aware of their own
faults and no one wishes that even one-thousandths of those faults
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י"ִשּׁרַ שׁרֵפֶּשׁ וֹמכוּ "תוֹצרָאבּ םָתוֹרזלוּ 'וֹגו ליִפּהל םהל
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become public knowledge. If it should happen that someone does
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רבּדְִמּבּ( םיִלגּרְַמ תַשׁרָפבּ שׁמּחבּ ן"בְּמרַה בַתכּ ןכו ,םָשׁ
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find out about some of his shortcomings and they are publicized,
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still he hopes that Hashem will not allow any of those shortcomings
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to be believed by anyone. All this care is taken so that he should not היה םיִלגּרְַמ אְטח רקִּעֶשׁ ,).ו"ט ףדּ( ןיִכרֲָעבּ וּרְמאו .)'א ד"י
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זא וּכבֶּשׁ ידֵי לעו ,ץרֶאה לע הבּדּ וּאיִצוֹהֶשׁ ,ערָה ןוֹשׁל
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The Ram’chal in Mesilat Yesharim quotes Gemara Shabbat (54b) where המּכּ דוֹעו .תוֹרוֹדל היִּכבּ םהילֲע רזגנ ,םנִּח לֶשׁ היִּכבּ
Chazal teach that whoever has the ability to rebuke someone, to set him
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straight, and doesn’t, will themselves be judged as committing that same sin. ,הזּה רוּמחה אְטח ידֵי לע וּנוּגיִשִּׂה רפּסִמ ןיא דע תוֹערָ
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