Page 35 - 3new

Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Het 'י ללכ - םייחה רוקמ

he believes the victim did something improper to someone else and
only wants to strive to reach the truth (and help the person who was
wronged). Nevertheless, if he made a mistake in his perception (3)
of the incident, namely that he jumped too quickly to a conclusion
ָ
ְ
that judged the victim unfavorably and in reality the victim was not 'י ללכּ
at all culpable, the remarks still remain Lashon Hara.
ְ
ִ
ֶ
ְ
ָ
ְ
ָ
Be'er Mayim Chayim on page 191 ןיֵבֶּשׁ ,ערָָה ןוֹשׁל ןִמ םיִטרָפּ תַצקְ רַאֹבי הז ללכבּ
ַ
ְ
ַ
ָ
ְ
ָ
ַ
K8/2. Now I will begin to explain whom the Torah forbade us ,קַשָׁע וֹא ,וֹרֵבֲחל לזגּ דָחֶא םִא וּניַהדּ ,וֹרֵבֲחל םדָא
ָ
ֶ
ָ
ַ
ַ
to speak Lashon Hara about. It is forbidden to speak Lashon ,וֹפרְֵח וֹא ,וֹקָשׁע וֹא ,וֹתוֹא לזגּ דָחֶא וֹא ,הזבּ אֵצוֹיּכו
ֲ
ְ
Hara whether the victim is a man or a woman. The law makes no
ְ
ַ
ָ
ְ
ֶ
ַ
ָ
ָ
ֻ
ָ
ֶ
distinction between his wife or some other woman (4) and many ז"י וֹבוּ ,םיִשׁנֲאל הז רבדּ תוֹלּגל רתּמ ןֶפֹא הזיֵאבּ
ִ
ְ
people are mistaken in this regard due to our many sins, thinking .םיפיִעס
it is permitted to speak Lashon Hara about their wives or their in‑
laws in front of their own brothers or other members of their family.
In reality the law makes no such exceptions unless the speaker’s
motivation is to achieve a beneficial outcome with no intention to ,םינינִעהֵמ ערָה ןוֹשׁל ןידּ וּנרְאבּ 'ד ללכִבּ ליֵעל הנִּה
ֵ
demean the victim and his remarks contain no lies. The details of ִ ָ ְ ָ ָ ָ ִ ַ ֵ ָ ְ ְ
ְ
ָ
ֶ
ַ
ָ
ֵ
ֵ
ַ
ְ
ְ
this law are explained further on in the 10 Kelal beginning with the ןידּ ראבל 'ה תרַזעבּ ליִחְתנ הָתּעו ,םוֹקמּל םדא ןיבֶּשׁ
ָ
ָ
ִ
ַ
ְ
th
1 halacha. (Please see that reference). ללכִבּ וּהוּנקְלִּחו ,וֹרבחל םדא ןיבֶּשׁ ,םינינִעהֵמ ערָה ןוֹשׁל
th
ְ
ָ
ָ
ַ
ָ
ֲ
ַ
ִ
ָ
ְ
ָ
ְ
ֵ
ָ
ָ
ֵ
Mekor Hachayim K8/3. There are occasions when the esur of Lashon Hara extends ןוֹגכּ ,וֹרבחל הלוע הָשׂעֶשׁ ,םדא הארָ דחא םִא )א( .א
ָ
ָ
ְ
ָ
ְ
ַ
,םינינִע הבּרְהבּ אנידִל הנַּתְּשׁנ אוּה יִכּ רוּבֲע ,וֹמצע ינְפִבּ
ֵ
ִ
ִ
ְ
ְ
ַ
ֵ
Be'er Mayim Chayim on page 195
ְ
ֵ
ָ
ַ
ְ
ֵ
ֶ
ֶ
ַ
ָ
ַ
.תעדּ םדאל ןנוֹחה תרַזעבּ יִלחה הזו
ְ
ְ
ָ
even to young children (5), for example, denigrating a young
orphan being raised in the home of other people, as it may result
in the child’s eviction from their home. Anything comparable
which could cause damage or anguish to the child is also Lashon
ֲ
ֵ
ָ
ָ
ֶ
ָ
ָ
ְ
ָ
ַ
ְ
ָ
ַ
Hara. (But if the remarks about this child describe something that is
ִ
ָ
ְ
ָ
ְ
ְ
ֵ
ָ
ִ
ַ
ִ
ַ
commonly known, then please see that detail of the law above in the
Kelal, the and 9 halachot and further on in the second half )ב( קזּנּהו לזגנּה םִא ןיבּ ,וֹקיזִּה וֹא וֹקָשֲׁע וֹא וֹלזגֶּשׁ
th
rd
nd
ְ
ְ
וֹתוֹא הנוֹהו וֹרֲעִצֶּשׁ וֹא ,וֹשׁיִּבֶּשׁ וֹא .אלֹ וֹא הזִּמ םיִעדְוֹי
ָ
ֶ
rd
of this sefer, in the Kelal, the halacha). But if in making his
nd
ְ
ָ
ֵ
ְ
ֵ
ָ
ְ
ֶ
ַ
ֵ
remarks the speaker’s intention is to remove the damages caused by הלזגּה תא וֹל ביִשׁה אלֶֹּשׁ ,רוּרבבּ וֹל עדַוֹנו )ג( .םירִבדְִבּ
this child and to guide him (6) into a lifestyle that is proper, then the לע וֹל ריִבֲעהל וינפּ שֵׁקִּבּ אלֹו )ד( וֹקזנ תא וֹל םלִּשׁ אלֹו
ֵ
ְ
ַ
ַ
ִ
ְ
ֶ
ְ
ָ
ָ
ְ
remarks are permitted. However, before he makes his remarks the
ָ
ְ
ָ
ָ
ֶ
ָ
ָ
ֵ
ַ
ַ
ְ
ֲ
speaker must determine with certainty that the story about this child םירִבדּה רפּסל לוֹכי ,ידִיִחיִבּ הז רבדּ הארָ וּלִּפא ,וֹנוֲֹע
0
volume 3 volume 3