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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Tet ג הכלה - ז ללכ

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ררֵוֹעל אלֶֹּשׁ המּכו המּכּ תחא לעו ,הבּרְה דוֹבכּ ןהבּ גֹהנִלו
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.ל"נּה לכּ ךְוּפִּה םרֵוֹגּ הז רבדֶּשׁ ,וילע םינדְמ
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Hilchot Esurei Rechilut
לֵעפְּתי אלֶֹּשׁ אוּה עוּדי יִכּ ,וֹרוּפִּסִּמ תחמוֹצּה הבִּסּה דצִּמ )ג
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Kelal Tet (RK9 - 9 chapter) וֹל הָשׂע וֹא ,וֹתוֹא הנּגּ ץרֶאה םעֵמ דחאֶשׁכּ ,ךְכּ לכּ םדא
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An explanation of when gossip is permitted as the םכח דיִמלַתֶּשׁ ,דחא וֹל רפּסי םִא לבא ,הלוע רבדּ םוּשׁ
conditions of this Kelal are fulfilled. There are 15 ליגרָו ,וילע וֹבִּלבּ האנִשׂ סנכִּתּ רֵתוֹי יאדּובּ ,וֹתוֹא הנּגּ
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halachot in this Kelal.
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לע רפּסְמ םִא טרְָפִבוּ ,הז ידֵי לע םינדְמ ררֵוֹעְתִהל דֹאְמ
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םיִלוּקלקִ הז ידֵי לע אוֹבל ליגרָ יאדּובּ ,ריִעבֶּשׁ ברַה
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לע שׁמּמ וייּחל וֹמִּע דרֵוֹי םיִמעְפּ המּכו ,דֹאְמ דע םיִלוֹדגּ
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Mekor Hachayim
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In our discussion above of the esur of Lashon Hara, in the 10 Kelal, we .הז ידֵי
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explained the circumstances which would permit one to speak Lashon Hara
against someone who was behaving inappropriately in an interpersonal .לולא ב"י ,רייא 'ב ,תבט ב"כ - תרבועמ הנש .לולא ג"י ,רייא ג"י ,תבט ג"י - הטושפ הנש :ימוי חול
framework and this speaker intends to achieve a useful \ beneficial outcome.
(Please see that reference). In this Kelal we will explain the circumstances םִא ןיבּ ,תוּליִכרְ רוּסִּאבּ קוּלִּח םוּשׁ ןיאדּ ,דוֹע עדַו .ג
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under which someone would be allowed to gossip as long as the speaker’s
intent is to prevent some harm from occurring. I ask Hashem for guidance וֹא ,וילע רבּדּ ינוֹלְפֶּשּׁ המ ,הּפוּגּ ןבוּארְִל רפּסְמ אוּה
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that I not make any mistakes in formulating these laws. VOL-4
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ערַי יאדּובּ יִכּ ,ויבוֹרקְוּ ןבוּארְ תֶשׁאל )ג( הֶז רָבָדּ רֵפַּסְמ
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וּלִּפא ןכלו ,הז רוּבֲע ינוֹלְפּ לע םבִּלבּ וּטקְניו ,םהיניֵעבּ
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Be’er Mayim Chayim
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הז רבדּ אקְָפנ אלֹ ,רבדּ םהֵמ עדַוּי לאֶשׁ ,םרָיִהזִה םִא
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Before I begin this subject I would like to place before the reader an
important rule that is essential to this entire discussion. Understand an .תוּליִכרְ ללכִּמ
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essential rule clearly from the writings of the Rambam in the 7 perek of
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Hilchot De’Aut (the 5 halacha), quoted as follows: “If someone conveyed
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information to his fellow Jew, any remarks at all that if they became known
would cause physical harm to the “victim” or cause a financial loss to him םייח םימ ראב
or cause him anguish, sorrow or to become afraid, is Lashon Hara.” It is
apparent that this law of Lashon Hara is unlike other laws that apply to המ ,רחאל וליפא רפסל רוסאד םגה .ןבואר תשאל )ג(
financial damages (losses), where the Torah absolves a person from being ךרבחד ,ינולפל ז"יע עדווי ןפ ,ינולפ לע רביד ינולפש
responsible if he was an indirect cause that eventually resulted in a loss.
Those laws are very different than this Lav of Lashon Hara where this אקפנ םוקמ לכמ ,ג"ס 'ג ללכב ל"נכו היל תיא ארבח 9
person would immediately be held culpable (even before the onset of any
רבד םהמ עדונ אלו םדא םושל תולגלמ ןריהזה םא הנימ
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