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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Gimal - Halachah 1 ב הכלה - ד ללכ

Hagahah י"ע ומכ ינולפ ותוא לע ןועמש לש ובלב האנש

The Reh’em in his Sefer Ye’re’im (section #41, and in the unabridged Sefer .הז ואל שי וילע םג ,ןושארה
Yere’im section #191) is of the opinion that the statement of Rebbe Yossi
(“never once in my life did I say something I had to retract”) was referring םשד ,הזל המוד וניאד תוחדל שי םוקמ לכמו
only to Lashon Hara and not to Rechilut. Even though we explained in
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the first part of this sefer at the beginning of the 3 Kelal that Lashon אל ןיידע הליבחה חינה ינשהש תעבש ירייא אלה
Hara is also prohibited even if the speaker knows he would have said it םירעשמ ונאש קר ,ןושארה לש ותליבח י"ע ףרשנ
directly to the “victim,” and that it was forbidden in all circumstances,
the Reh’em was speaking in a context that from the perspective of the תפירש םצע תעשבו ,ודי לע ףרשנ היה ףוסבלש
Torah it is immune from the esur of Lashon Hara. For example, Rabbeinu ינשה בייח ךכל ,הופרש תוליבחה יתש אלה שידגה
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Yonah permitted this in Shaare Teshuvah, (3 sha’ar) section #221
(since the speaker’s intention is to help the victim) as we explained his בייחנד תיזח יאמ רמול לכונד םושמ ,ןושארה ומכ
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meaning above in the first part of this sefer in the 3 Kelal at the end of ,ףרשיל שידגה לוכי היה דבל ודי לעד ןושארה
the 1 notation in the Be’er Mayim Chayim. However, what he said at the
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conclusion of that section represents a significant problem to me. There .ףרשיל שידגה כ"ג לוכי היה ודי לעד ינשה בייחנ
he writes that Rebbe Yossi derived his opinion from the gossip spoken עדונ רבכ אלה ,ינשה רפסמש תעב אכה לבא
by Tzevah, that the pasuk says (Shemuel II 19:28) “he then talked about
(slandered) your servant to my lord the king” you are deriving your rule ובלב האנש הסנכנו ,ןושארה לגרמהמ ןועמשל
from an incident where not only was Mephiboshet not present, but Tzevah רבד םוש השוע וניאו ,הז רובע ינולפ ותוא לע
specifically did not want Mephiboshet to be there and to hear what he
said. So how can you use this incident to justify speaking Lashon Hara? י"ע שידגה ףרשנש ומכ הרואכל המודו .ורופיסב
(Answer-) I can learn this rule from the unspoken opposite case. (The כ"או ,ותליבח ינשה חינהש םדוק ןושארה תליבח
Reh’em is quoted up until this point). If Tzevah was telling the truth about
him, most certainly it would have been permitted even if he did not want .הזב רוסיא ןיא תועדה לכל
Mephiboshet to hear his comments, as I will explain further on with G-d’s
helping the 9 Kelal. המוד וניא הז לכש אצמנ הזב בטיה קיידנ רשאכ ךא
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Regarding this we can say (granted the Lav of) “Do not peddle gossip,” םשד ,רוסיאל הזב ןיוש ויהי תועדה לכו ,וננינעל
however, there is also another consideration; the pasuk also says “Do הליבחה תא רבכ חינה ינשהש ,דבעידב ירייא אלה
not remain passive when your fellow Jew is in mortal danger!” It was
a great mitzvah to tell this to David HaMelech in order that he protect היה םאשמ רתוי ודי לע ףרשנ אלש ןיאור ונאו
himself from him (Mephiboshet) as they did do this later on several times רוסא יאדוב הלחתכל לבא ,דבל ןושארה י"ע ףרשנ
in comparable circumstances, as the pasuk says there (15:34) “and you
will cancel Achitofel’s advice,” and similarly elsewhere. But if Tzevah ,קזיה רתוי ז"יע בבוסי ןפ וריבח תליבח לע ףיסוהל
was lying about him (Mephiboshet), most certainly in all circumstances it ח"ית ןמיסב ראובמש ומכ בייח ןורחאה יאדוב הזבו
would be forbidden and he would be called a gossip as we proved above in
the first part of this sefer in the 2 Kelal of the Laws of Lashon Hara, in the הלחתכל ןינעל ןנירייא אלה וננינעבו .ש"יע ]י"ס[
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1 notation of the Be’er Mayim Chayim, from the Gemara Ketubot (46a). וניא יאדובו ,הז רבד רפסלו ךליל רתומ ינשה םא
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If so, how could Rebbe Yossi have learned from this incident involving
Tzevah and generalize it to apply it to all statements that are truthful, רתוי ודי לע סנכי ןפ שוחל ול ךירצ יכ ,יאשר

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