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די קרפ
Preface
םייח ץפח
Chafetz Chayim הרימשה תבוח סרטנוק ?הָּתָחוּנְמ םוֹקְמִל הָלְעַמְל תוֹלֲעַל .ג"ַמְסַּבּ בוּתָכֶּשׁ וֹמְכּ ,"ךָיֶהלֱֹא 'ה תֶא חַכְּשִׁתּ ןֶפּ 'ד תוֹבָא( תוֹבָאְבּ אָתיִאְו .וֹתָצקְ תֶא וֹתָצקְ לַכאֹיְו ,הָעֵלוֹתְו תוֹכְלִהֵמ 'ב קרֶֶפְבּ ם"ַבְּמרַָה ןוֹשְׁל הֶזְו .דֹאְמ דֹאְמ הָעוּרְגַּה הָדִּמַּה וֹזִּמ םָדָאָה רֵהָזִּי
Kuntres Chovat HaShemirah הרימשה תבוח סרטנוק
14 chapter די קרפ
th
– Everyone who descends into Gehinnom will eventually come הָנוּבְתַּה רַעַשׁ ןוֹשָׁלַּה תרַיִמְשִׁבוּ ,ז"עק ןָמיִס ףוֹס דַע ד"עק
out except for three kinds of people, as follows: One who has
intimate relations with another man’s wife, one who embarrasses לָכּ :):ה"כ( 'ג קרֶֶפּ ףוֹס הָלִּגְמִבּ ל"ַזֲח וּרְמָא לָלְכוּ .ז"י קרֶֶפּ
his fellow Jew in public and one who coins a nickname \ a bad לָכּ( אָירְָשְׁדּ הרָָז הָדוֹבֲעַדּ אָתוּנָציֵלִּמ רַבּ ,ארָיִסֲא אָתוּנָציֵל
name to his fellow Jew, meaning his intent was to degrade
him. The gemara asks: Is calling him a bad name the same as .)תרֶֶתֻּמֶּשׁ ,הרָָז הָדוֹבֲע לֶשׁ תוּנָציֵלִּמ ץוּח ,הרָוּסֲא תוּנָציֵל
embarrassing him? And the gemara answers: We are talking םיִגיִעְלַמַּה םיִשָׁנֲאֵמ ץֵצוֹלְתִהְל רָתֻּמְדּ ןיִדַּה אוּהְדּ טוּשָׁפוּ
about a victim who is accustomed to that name and it does not
embarrass him, but since this speaker called him by that name .תוְֹצִמַּה לַעְו הרָוֹתַּה לַע
with intent to demean him (Rashi) the speaker will remain in ש ש ש
Gehinnom. The gemara further says in that citation – “One who
publicly embarrasses his fellow Jew will have no share in Olam ןיִלְבּקְַמ םָניֵאֶשׁ ,םֶהיֵלֲע טַלְחֻהֶשׁ תוֹתִּכּ הָעָבּרְַאָה לָכְדּ עַדְו
Haba (lit., causes his fellow Jew’s face to blanch white). They וּשָׂע םִא לָבֲא ,הָבוּשְׁתּ וּשָׂע אלֶֹּשְׁבּ יֵלִּמ יֵנָה ,הָניִכְשַּׁה יֵנְפּ
further said these things: It is better for a person to throw himself
into a fiery furnace and not embarrass his fellow Jew in public. גֵהַנְתִהְל אלֶֹּשׁ אָבַּהְל לַע םָמְצַע לַע וּלְבּקְִו ,םִיַמָשַּׁל הָבוּשְׁתּ
Where is the source for this teaching? [Answer] Tamar, as the שׁוֹדָקַּה יאַדַּוְבּ ,וֹרֵבֲחַל סֵיִּפּ וֹרֵבֲחַל םָדָא ןיֵבֶּשׁ םירִָבדְִבוּ ,ןֵכּ
pasuk states (Beresheet 38:25) “she was taken out (by the Beit
Din) to be burned yet she said nothing in her defense and instead .הָניִכְשַּׁה יֵנְפּ לֵבּקְַל הֶכְּזִיְו ,בָשַּׁה תֶא לֵבּקְַמ אוּה ךְוּרָבּ
sent back to her father-in-law the security items given to her at
the time of her relations, saying “I am pregnant from the giver
of these gifts.” If he would admit his deed good and well, but if
not, she was prepared to be burnt and not disclose his identity.
From all of this, a wise person will ponder how careful he must
be in talking about his fellow Jew and not come to the point of
embarrassing him which is a Lav of the Torah even if his remarks
are made in private and especially if his remarks to the victim are
made in the company of other people. One will find very often
that when people get together in casual conversation, one will
make a comment to his friend jokingly and his friend’s face will
blanch white in embarrassment. With just a simple off-handed
remark a person can lose his share in Olam Haba. Anyone with
foresight will therefore discipline the words that come out of his
mouth. And when he gets the urge to launch a joke that might
embarrass his friend, he should first put a muzzle over his mouth.
For this reason Shelomo HaMelech wrote in Mishle (23:2) “and

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