Page 99 - V1

Introduction to םייח ץפח רפס
Sefer Chafetz Chayim ערה ןושל ירוסיא תוכלה
Aseen 'א ללכ - םייחה רוקמ

is not trustworthy. Or if this person is an employer, and he tells other לע םירִוּסאה םירִבדְִבּ םירִבּדְַמ םהו ,םהֵמ טֵמָשִּׁהל ךְיא
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people that this person is not fit for his job or some other similar
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slander. In so doing, one violates the Aseh of (Vayikrah 25: 35- םהירֵוּפִּסבּ םמִּע עיּסי אלֹו םֵמוֹדו בֵשׁוֹי היהיֶּשׁכוּ ,ןידּ יִפּ
36) “if your brother becomes impoverished…you shall strengthen הז לעו .רוּסאדּ יאדּובּ )אי( ,עגַּתְּשִׁמכּ םהיניֵעבּ בֵשׁחי ,ללכּ
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him…either a convert or a resident…so that he can live in society…
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and let him live with you.” Meaning, that we are commanded to ארֵקּיֶּשׁ םדאל בטוּמ :)'ו 'ה תוֹיּדֵֻע( ל"זח וּרְמא הזבּ אצוֹיּכו
uphold our impoverished brother so that he does not fall. We have ,םוֹקמּה ינְפִל תחא העָשׁ עָשׁרָ היהי לאו ,וימי לכּ הֶטוֹשׁ
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a responsibility to support him, to give him gifts or loans, to go
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into business partnerships with him or to find a job for him. All וֹשְׁפנ לע דֹמֲעל ויָתוֹחֹכּ לכבּ הֶשֲׂעמ תעְשִׁבּ וֹמצע זרֵזיו
this so that he will be self-supporting and not become dependent ךְרַבְּתי 'הֵמ הז רוּבֲע היהי וֹרכְשׂ יִכּ ,חוּטבּ וֹבִּל ןוֹכנ היהיו
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on public welfare. How much more so are we commanded not to
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cause someone to lose his livelihood and means of support. ארָגא ארֲָעצ םוּפל :)ג"כ 'ה תוֹבא( ל"זח רמאמכּ ,ץקֵ ןיא דע
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.)רכָשׂה - רעצּה יִפל(
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Be'er Mayim Chayim on page 227
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A5. On occasion, when one accepts the speaker's Lashon Hara רעצבּ תחא םעפּ יִכּ ,ןָתנ יִבּרַדּ תוֹבאבּ )אבוּמוּ( אָתיִאו
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or Rechilut as truth, he also violates the Aseh of (Vayikrah 19:17)
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“reprimand your fellow Jew.” For example, if one sees his fellow וֹא הוצִמ רבדּ יִכּ :וֹרוּאבוּ( ,רעצבּ אלֶֹּשׁ םיִמעְפּ האֵמִּמ
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Jew about to launch into remarks that are degrading to another Jew האֵמ וֹרכְשׂ ,רעצ ידֵי לע וֹל אבֶּשׁ רוּסִּא רבדִּמ שרְֹפִל
(5), and knows that the reprimand will be heeded, or he is uncertain
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whether or not his reprimand will be heeded, the law obligates him .)רעצבּ אלֶֹּשׁ וֹל אבֶּשׁ ,הָּתוֹמכּ תרֶחא הוצִמִּמ רֵתוֹי םיִמעְפּ
Mekor Hachayim degrading remarks, the listener most certainly is in violation of this הרָוּבחבּ ספְּתנ םִא ,גהנְתי ךְיא ןינִעלוּ .רֵעַשׁל לוֹכי היּרִבוּ
to reprimand the speaker so that the speaker will not transgress and
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עגרֶ לכּ :שׁרָדְִמּבּ ל"זח רמאמ ךְיַּשׁ יאדּובּ הזכּ תֵע לעו
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commit the sin. If this listener allows the speaker to complete his
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ךְאלמ לכּ ןיאֶשׁ ,זוּנגּה רוֹאל הכוֹז ,ויִפּ םסוֹח םדאֶשׁ עגרֶו
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Aseh (please see the following Hagahah).
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ףיִעס 'ו ללכִבּ ןמּקַל ןיּע ,הלבּקַו החכוֹה ןינִעל וֹזכּ הערָ
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Be'er Mayim Chayim on page 231
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ךְיַּשׁ יִכּ ,ז"ט תוֹא ןיואלבּ החיִתְפּבּ ליֵעל ןיּעו 'ו 'ה 'ד
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A6. Everything I have written applies even if the speaker's
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degrading remarks are made privately. But if the speaker gathers
around him an audience of bad people, people who themselves are
habitual speakers of Lashon Hara, in order to publicly degrade .ןאכל
another Jew, or to listen to their degrading remarks about another
Jew, He violates the Aseh (6) of (Devarim 10:20) “and cling to
Him.” Chazal have explained the meaning of this pasuk in Gemara
Ketubot (111b) as clinging to the sages of the Torah, to spend time
with them at every opportunity, even to the point of eating and
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