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ב"י קרֶֶפּ
בי קרפ
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םייח ץפח
Chafetz Chayim הרימשה תבוח סרטנוק .וֹנוֹשְׁל ןאָכּ דַע ,תוּכְז ףַכּ ַעירְִכִה .תוְֹצִמ ברְֹבּ תוֹכְּזִל ךְיֵא ,םָדָאָה ןֵנוֹבְּתִיֶּשׁ אוּה תֵעָכֶּשׁ דֹאְמ לוּלָעְו .יַדּ וּניֵתוֹרָצְל רַמאֹי ,יַדּ וֹמָלוֹעְל רַמָאֶשׁ יִמוּ .לֵארְָשִׂיְל תוּכְז םיִציִלְמַה תרֵָשַּׁה יֵכֲאְלַמ יֵפְלַא ה
Kuntres Chovat HaShemirah הרימשה תבוח סרטנוק
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11 chapter די קרפ
stresses (Tehilim 1:2) that one should not associate with them at ההגה
all, “but rather only Hashem’s Torah should be his desire.” And
if they do make a mockery of him, he should not let it bother him ירְֵבִדּ קיִתְּעֶה אלֹ ח"כר ןָמיִס טָפְּשִׁמ ןֶשֹׁח ךְוּרָע ןָחְלֻשְׁבּ
at all, as the pasuk states (Tehilim 119:51) “Sinners mocked me
greatly but I did not sway away from Your Torah.” And when .חַקִּל הֶצוֹר וֹניֵא אוּהְו ,הָנְשִׁמַּה ןיִדּ קרְַו ,הָדוּהְי יִבּרַ
the pasuk states “greatly” the meaning is not just one time or two
times but rather constantly. Nevertheless, “I did not sway away תוֹעָמ וֹל ןיֵאֶשׁ ןָויֵכְדּ .אוּה דָחֶא ןידְִדּ הֵּל ארָיִבְסִדּ רָשְׁפֶאְו
from Your Torah.” And regarding Chazal’s teaching - that man הָדוּהְי 'ר ירְֵבדְִדּ הֵּל ארָיִבְסִדּ רָשְׁפֶאְו .חַקִּל הֶצוֹר וֹניֵא
should always be in harmony with his environment – this refers
to associating (only) with proper society and not with scoffers. וּלְו .וָשְׁכַע םיִמָדּ וֹל ןיֵאְדּ ןָויֵכּ קרַ ,חַקִּל הֶצוֹרֶשְׁכּ ףַא ,אוּה
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Most importantly (if one does find himself in the company of evil ןֵכּ םַגּ אוּה יִכָהְלוּ ,וֹדָמִּע רֵבּדְַמ הָיָה אלֹ ,הֶזִּמ רֵכוֹמַּה עדַָי
people ) one should not respond back to them. And when the
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text states, “I did not sway” (which can also be read as –“I did קיִתְּעֶה אלֹ ןֵכָלְו ,הֶזָבּ ויָלָע יִגיִלְפּ םיִמָכֲחַו .הָאָנוֹא לַלְכִבּ
not turn”) it means “not to answer them.” ,ב"יק ףַדּ םיִחָסְפִדּ ארָָמְגִּמ תָצקְ עַמְשַׁמ ןֵכְו .הָכָלֲהַל הֶז

The explanation of this pasuk is that, Gd forbid, if man should ןיֵאְדּ ,םָשׁ עַמְשַׁמוּ ,יִבּרְַל לאֵעָמְשִׁי 'ר הָוִּצ םירִָבְדּ הָשׁלְֹשׁ
follow the advice of evil people and join the company of sinners עַמְשַׁמ אָתְּפֶסוֹתַּבוּ םיִנֲה ֹּכ תרַוֹתְבּ ןֵכָא .אָמְלָעְבּ הָדִּמ קרַ הֶז
and bond into a group of scoffers, then if occasionally during
those conversations they also speak words of Torah, those words ,םיִמָדּ וֹל ןיֵאֶשׁ ןָויֵכְדּ ,אוּה דָחֶא הָדוּהְי 'רְו הָנְשִׁמַּה ןידְִדּ
have no power of holiness because they were mingled together
,אָיְגֻסַּבּ ארָָמְגַּבּ י"ִשּׁרַ שׁוּרֵפִּמ חָכוּמ ןֵכְו .חַקִּל הֶצוֹר וֹניֵא
שֵׁי ,םיִמָדּ וֹל ןיֵאֶשׁ ףַא ,חַקִּל הֶצוֹרְבּ הֶז יִפְלוּ .םָשׁ ןֵיַּע
36. Quoting from the Preface & Introduction to Sefer Chafetz Chayim in
English translation entitled Mazal Elul: The Gemara Sotah (42a) says in גיִשַּׂהְל לֵדַּתְּשִׁיֶּשׁ ,הָדוּהְי 'רְל ףַא ,לָלְכּ רוּסִּא ןיֵאְדּ רַמוֹל
the name of Rebbe Yirmiyah Bar Addah that four categories of people will
not be allowed to sit in the presence of the Shehchinah: scoffers \ cynics, ,בֵלַּל רוּסָמַּה רָבָדּ לָכְו ,בֵלַּל רוּסָמ רָבָדַּה ירֲֵהֶשׁ .םיִמָדּ
flatterers \ manipulators, liars and those who speak Lashon Hara.
."ךָיקֶלֹאֵמ ָתארֵָיְו" :)ז"י ה"כ ארָקְִיַּו( וֹבּ רַמֱאֶנ
37. Quoting from the 6th Kelal, the 5th halacha of Sefer Chafetz Chayim,
in English translation entitled Mazal Elul (Distributed by Feldheim
Publishers, 5769): Now we will return to the subject begun in the 2nd הָמָּל ,םַעַט ןֵתִּל אָבֶּשׁ ,אָתְּירַָבַּה לָכּ לַע יֵאקָ ,"ירֲֵהֶשׁ" יאַה
halacha of this Kelal, that merely listening to Lashon Hara is forbidden
from the Torah in the context of specifically going to a particular place to ןיֵא ,וּלָלַּה םירִָבְדַּה לָכּ ירֲֵהֶשׁ ,רַמָאקָ יִכָהְו .הָארְִי וֹבּ רַמֱאֶנ
hear it. But if this listener was in a forum, in a group of persons gathered
for a particular purpose and they began using language that is forbidden אוּה ,הֶשׂוֹע לֶשׁ וֹבִּלְל אָלֶּא ,ריִכַּהְל הרָוּסְמ ןָתָערְָו ןָתָבוֹט
and he assesses the situation and concludes that his rebuke will have no
effect on changing the tone of the conversation, then the matter becomes אלֹ ,רַמוֹל אוּה לוֹכָיֶּשׁ ,תוֹלּקְַלקֲַעַל וֹא לֵקַּעְל םִא ַעדֵוֹי
equivocal: If he can leave this group or if he can stuff his fingers into his
ears, then it is a great mitzvah to do so, as Chazal have taught in Gemara ,ר ֹּכְמִל הָאוּבְתּ וֹל שֵׁיֶּשׁ רֵבוֹס יִתיִיָה .הָבוֹט םִא יִכּ יִתיִשָׂע
Ketubot (5b). But if its impossible to separate from this group, and he
realizes that stuffing his fingers into his ears is not practical \ possible .י"ִשּׁרַ ,הֶז חָקִּמ תוֹנקְִל ץֵפָח יִתיִיָה וֹא

155 154 אי קרפ םייח ץפח .םֶהָל תוֹנֲעַל הרימשה תבוח סרטנוק circumstance. all with their vanity. That would be the best approach in this particular what they’re saying so that they would understand he does not agree at unexpressive and passive, and if it’s possible, he should frown his