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ההגה
די קרפ
th
םייח ץפח
Chafetz Chayim הרימשה תבוח סרטנוק .י"ִשּׁרַ ,הֶז חָקִּמ תוֹנקְִל ץֵפָח יִתיִיָה וֹא ."ךָיקֶלֹאֵמ ָתארֵָיְו" :)ז"י ה"כ ארָקְִיַּו( וֹבּ רַמֱאֶנ ,ר ּ ֹכְמִל הָאוּבְתּ וֹל שֵׁיֶּשׁ רֵבוֹס יִתיִיָה .הָבוֹט םִא יִכּ יִתיִשָׂע אלֹ ,רַמוֹל אוּה לוֹכָיֶּשׁ ,תוֹלּקְַלקֲַעַל וֹא לֵקַּעְל םִא ַעדֵוֹי אוּה ,הֶשׂוֹע לֶשׁ וֹבִּלְל אָ
Kuntres Chovat HaShemirah הרימשה תבוח סרטנוק
14 chapter בי קרפ
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Chafetz Chayim Chovat HaShemirah
ב"י קרֶֶפּ
th
14 chapter
.תוְֹצִמ ברְֹבּ תוֹכְּזִל ךְיֵא ,םָדָאָה ןֵנוֹבְּתִיֶּשׁ
In this chapter I will discuss some details and the
laws regarding ten negative speech qualities that
were discussed above. :):'מ ןיִשׁוּדּקִ( ל"ַזֲח וּרְמָא .ןָיְנִע הֶזיֵא ררֵוֹעְל יִתּרְַמָא דוֹע
,בָיַּח וֹיְצֶחְו ,יאַכַּז וֹיְצֶח ,וֹלֻּכּ םָלוֹעָה םָדָא הֶארְִי םָלוֹעְל
Up until this point we have spoken about these ten negative types הָוְצִמ הָשָׂע םִאְו .בָיַּח וֹיְצֶחְו ,יאַכַּז וֹיְצֶח וֹמְצַעְבּ אוּה םַגְו
of speech in a broad sense. Now we will discuss the specific
details of law that relate to them and we will explain them one ףַכְל םָלוֹעָה לָכּ תֶאְו וֹמְצַע תֶא ַעירְִכִהֶשׁ וירְָשַׁא ,תַחַא
by one. לָכְו וֹמְצַע ַעירְִכִהֶשׁ וֹל יוֹא ,תַחַא הרֵָבֲע הָשָׂע םִאְו .תוּכְז

Oppressive language\ Abusive language: The Gemara Babba הָיָה הֶשֲׂעַמ ,'םידִרֲֵח' רֶפֵסַּבּ בַתָכְו .הָבוֹח ףַכְל םָלוֹעָה
Metziah (58b) states the following: “Just as there is abuse \
overcharging in the sale of merchandise, so too is there abuse אלְֹו םיִנְו ,הָתיִמְל בוֹרקָ דַע הָלָחֶשׁ ,ארָוּטקְִבּ ףֵסוֹי וּנֵבּרְַבּ
in matters of speech. One should not ask him (a storekeeper) יֵנְשׁ הָארְָו .)רוֹעֵנ אלְֹו רוֹעֵנ ,ןֵשָׁי אלְֹו ןֵשָׁי ,הָנָוַּכַּה( ריִתּ
“How much does that item cost” if one has no intention of buying
it (because he is tricking the storekeeper into thinking that he may ןיִלוּקְשׁוּ ,םִיַנְזאֹמְבּ ויָתוֹיֻּכְזוּ ויָתוֹנוֲֹע םיִלקְוֹשׁ םיִשָׁנֲא
buy it) and needlessly bothering him with words. If someone is
a Ba’al Teshuvah, one may not say to him “Do you remember םָשְׂו ,ןיִלִּפְתַּה לקַָשְׁו ,קֵזַּחְתִנְו ררֵוֹעְתִנ דָיִּמ .הֶוָשְׁבּ הֶוָשׁ
what you used to do (before you did Teshuvah).” If he is the יִכּ ,םיִיַּחְל תֶוָמִּמ הָלָעְו ,אֵפרֵָהְל ליִחְתִה דָיִּמוּ ,ויָלָע םָתוֹא
son of a convert, one may not say to him “Do you remember
what your fathers did,” as the pasuk states (Shemot 22:20) “Do .וֹנוֹשְׁל ןאָכּ דַע ,תוּכְז ףַכּ ַעירְִכִה
not oppress \ abuse a convert.” This same law applies to a Jew
whose family has a blemish (a “skeleton in their closet”). It is וּנֵנַּמְזִבּ ןֵכֶּשׁ לָכְו ,םָנַּמְזִבּ הֶז וּרְמָא ל"ַז וּניֵמָכֲח הֵנִּהְו
forbidden to humiliate him because of something his family \ (his
fathers) did. All this is forbidden even if the speaker’s remarks עַמדְִתּ ַעוֹמָדּ ןִיַע לָכְו ,םִיַמָשַּׁל דַע וּרְבָגּ ןַמְזַּה תוֹקוּצְמֶּשׁ
are made privately. If the remarks are made publicly, the speaker םירִָעְשַּׁה לָכֶּשׁ ,ַעוּדָיְו .םִיַמָשַּׁבֶּשׁ וּניִבָא יֵנְפִל תוֹגוּפֲה ןיֵאֵמ
incurs an additional sin of embarrassing someone publicly, as I
will soon write. The gemara states the following (Gemara Babba הָמַּכּ הָלְעַמְל שֵׁי יאַדַּוְבוּ .וּלֲעְנִנ אלֹ תוֹעָמְדּ ירֲֵעַשְׁו ,וּלֲעְנִנ
Metziah 58b): “Our sages taught (Vayikrah 25:17) ‘One may רַמָאֶשׁ יִמוּ .לֵארְָשִׂיְל תוּכְז םיִציִלְמַה תרֵָשַּׁה יֵכֲאְלַמ יֵפְלַא
not oppress his fellow Jew;” that pasuk is referring to verbal
“abuse” \ “oppression.” Do you say that “abuse” \ “oppressive אוּה תֵעָכֶּשׁ דֹאְמ לוּלָעְו .יַדּ וּניֵתוֹרָצְל רַמאֹי ,יַדּ וֹמָלוֹעְל

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