Page 84 - 1new

Introduction to 3 VOL-1 םייח ץפח רפס
Sefer Chafetz Chayim ערה ןושל ירוסיא תוכלה
Laveen ןיואל - םייחה רוקמ

very carefully” it means not to forget to be careful, not to speak יִפל אוּהו ,דחא ואל דוֹע יוּצמ הבּרְה םיִמעְפוּ )גי(
ָ
ָ
ְ
ֵ
ְ
ַ
ֶ
ָ
ָ
Lashon Hara, so that the punishment of Tzara’at will not come to
ַ
ַ
ַ
ָ
ִ
ֵ
ֲ
ְ
ַ
ַ
ְ
ֵ
you because of your speech. ויָשֲׂעמבּ )גי( וֹרבחל תוֹזּבל םיִמעְפּ הבּרְה ןיִליגרְֶשּׁ המ
הרָוֹתּבּ וֹתמכח טוּעִמבּ וֹא החפְּשִׁמ םגְפִבּ וֹא םינוֹשׁארִה
ַ
ָ
ָ
ָ
ָ
ְ
ִ
ְ
ָ
ַ
Be'er Mayim Chayim on page 141
ֲ
ָ
ְ
ָ
ַ
ָ
,םירִבדּ וֹל רמאֹנ רֶשׁא ,וֹנינִע יִפל שׁיִא לכּ ,וֹתּכאלְמִבּ וֹא
ְ
ְ
ַ
ְ
L4. Additionally, both the speaker and the listener violate the
ֲ
ְ
ֵ
ֶ
ְ
ָ
ַ
ֵ
ֲ
ְ
ְ
ַ
ַ
ְ
Lav (4) of (Vayikrah 19:14) “Placing a stumbling block in front וּלִּפא ,םהֵמ רזעהל לכוּי אלֹו ,וּהוּליִהביו וּהוּסיִעכי רֶשׁא
ָ
ָ
ָ
ֵ
ַ
ַ
of another Jew” (causing another Jew to stumble into committing ארָקְיּו( ואל לע רבוֹע ,וֹמצע ןיבל וֹניבּ רבדּה היה םִא
ָ
ְ
ַ
ֵ
ֵ
ָ
ְ
ַ
ִ
a sin) because each one causes the other to commit a sin and
ְ
ְ
ַ
ְ
ָ
ַ
ְ
ֶ
violate an explicit Lav in the Torah. But still there is a difference תאנוֹאבּ ירֵיאדּ "וֹתיִמֲע תא שׁיִא וּנוֹת אלֹ"דּ )ז"י ה"כ
between the speaker and the listener. The speaker violates this Lav םִא רמֹחו לקַו ,):ח"נ ףדּ( אעיִצְמ אבבבּ אָתיִאדְִכּ ,םירִבדּ
ָ
ָ
ְ
ָ
ָ
ְ
ָ
ֶ
ְ
ַ
whether a lot of people listen to him or just a few, and the more
ָ
ָ
ִ
ַ
ְ
ָ
ֲ
ֵ
ֵ
ְ
ָ
ַ
ֶ
ֶ
ֲ
ֵ
ֶ
ַ
listeners there are the greater is the sin he is committing because ןיבּ וֹרבחל הנּגְמהֶשׁ ,הז יִפל אצְמנו .םיִשׁנא ינְפִבּ הז היה
he is placing a “stumbling block” in front of many people. But דבלִּמ ,םירִחא ינְפִבוּ וינפבּ ערָה ןוֹשׁלבּ ןיבוּ תוּליִכרְִבּ
ְ
ָ
ָ
ָ
ְ
ֵ
ָ
ֵ
ֵ
ֲ
ַ
ְ
the listener is different, and it is possible that he would not be in
ָ
ְ
ָ
ֵ
ָ
ָ
ְ
ְ
ְ
ָ
ָ
violation of this Lav except in an instance where he was the only ,ליֵעל וּנבַתכֶּשׁ וֹמכּ ,תוּליִכרְוּ ערָה ןוֹשׁלדּ ואל וילע שׁיֶּשׁ
person who listened to the Lashon Hara or to the gossip of this .הז ואלבּ ןכּ םגּ רבוֹע
ָ
ְ
ֵ
ֶ
ַ
ֵ
speaker, because if only this one listener walked away the speaker
would have no one to talk to. But if there are other people who are
listening at the moment the speaker is making his remarks that are וינפבּ םהבּ אצוֹיּכו ל"נּה םירִבדּבּ ךְכּ לכּ וּהנּגּ םִאו )די(
Mekor Hachayim Laveen that will be explained further on in this Introduction (please םגּ רבוֹע ,הז ידֵי לע וינפּ הנַּתְּשׁנֶּשׁ דע )די( ,םירִחא ינְפִבוּ
Lashon Hara or gossip, it is possible the listener is not in violation
ְ
ַ
ְ
ְ
ָ
ֶ
ִ
ָ
ָ
ַ
ָ
ְ
ֵ
ָ
ַ
ָ
ָ
ַ
of the Lav although he still would be culpable for violating other
ַ
ֵ
ַ
ִ
ֶ
ָ
ֵ
ָ
ָ
ֲ
ֵ
ְ
ַ
see the Be’er Mayim Chayim).
הרָיִהזִהֶשׁ "אְטח וילע אָשִּׂת אלֹ"דּ )ז"י ט"י ארָקְיּו( ואל לע ןכּ
ֵ
ָ
ֵ
ְ
ָ
ָ
ְ
ַ
ִ
ַ
This exception is relevant only if the listener came after the speaker
ֲ
ָ
ַ
ֲ
ִ
ֵ
ֵ
ֶ
ְ
ַ
ֶ
ֵ
םוֹקְמִבּ וּלִּפא לארְָשׂי וֹרבח תא שׁיּבל אלֶֹּשׁ ,הזבּ הרָוֹתּה
was already making his remarks. But if he was the first listener
present and the speaker began by directing his remarks to this
ָ
ְ
ֵ
ְ
ֵ
ְ
ַ
ָ
ֵ
ַ
ַ
ְ
ְ
תוֹשׁקָ וֹתִּא רבּדַל אלֶֹּשּׁ וּניהדּ ,וֹמצע ןיבל וֹניבוּ החכוֹתּה
listener, even though other listeners might come afterwards to listen
ַ
ַ
ֶ
ְ
ָ
ָ
ֶ
ַ
ֵ
ָ
to this evil language, most certainly this first listener is in violation
of this esur of placing a “stumbling block” in front of another Jew
ֲ
ְ
ֵ
ָ
ָ
ָ
ָ
ֶ
ָ
ֲ
ְ
ָ
וינפּ תא ןיִבּלִה םִא לבא ,םיִבּרַבּ היה אלֶֹּשּׁ הז לכו .םירִחא
ֶ
ָ
because this listener was the impetus for the speaker to make his ינְפִבוּ החכוֹתּה םוֹקְמִבּ אלֶֹּשׁ רמֹחו לקַ ,וּנּמיִלכיֶּשׁ דע
ָ
ְ
ָ
ָ
ְ
ַ
ַ
ְ
ָ
ְ
ַ
ָ
ַ
evil remarks. ןיִבּלמּה :וּרְמאו אבּה םלוֹעֵמ ל"זרַ וּהוּתרָכּ רבכּ ,םיִבּרַבּ
ָ
ֲ
ֵ
ֵ
ָ
ָ
ֵ
ֶ
ָ
ֵ
ַ
ֶ
In any event, one must always be careful to avoid these groups .*אבּה םלוֹעל קלח וֹל ןיא - םיִבּרַבּ וֹרבח ינְפּ תא
and not socialize with them, because Heaven Above is recording
everything they are saying and has characterized them all as a group
47 54
volume 1 volume 1