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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Tet - Halachah 2 ד הכלה - ט ללכ

intent in reporting his gossip must be to save the “victim” from a ףוסב יתבתכש המ יפל הרואכל .וחיכוהל ךירצ )די(
loss and not because he hates Plony.
אלו ונחיטבי אמשד ,החכוהד טרפה ןאכ ךירצ ןיא ט"קס
(This particular third condition is inclusive of yet another condition.
Apart from his being motivated to achieve a positive outcome by תכשמנש ןינע אוה םש יכ ,הזב קלחל שי ךא .ורבד םייקי
conveying his gossip, and not because he hated Plony, the speaker ער ףתוש וא תרשמ ןינעב ןוגכ ,ךורא ןמזל תופתתשהה
(Reuven) must consider beforehand if his remarks will achieve a ןיא ,רפסה ףוסב ה"יא ואבויש םירויצה לכב הזב אצויכו
positive outcome and exclude the likelihood which happens often
(4) that if in his making his report to Shimon, Shimon will ignore ךכ לכ רשי שיאל ז"יע ותונשל ותחכות ליעותש יוצמ
his advice and form a partnership with Plony anyway, and later (5) תולגל ךירצ ןכ לע ,ללכ וילע שוחל ךרטצנ אלש דע
when there is a falling out (between Shimon and Plony), Shimon לע וסעכ רבגתנש וננינעב כ"אשמ .ינולפ ותואל רבדה
tells him (Plony) - “You know, Reuven was right and I should not
have gone into partnership with you” (or something comparable). וסייפמשכ וא וחיכומשכ אוה יוצמ ,העש יפל קר הז
To these kinds of people whom Reuven recognizes, and he knows ךרטצנ אלו ,ירמגל וילע רשא סעכה ונממ רס ,ורובע
that their personality is such that they will launch into gossip and לכמו .םינפבש ירבד יתבתכ ז"פעו ,ללכ הזל שוחל דוע
Lashon Hara, there is no leniency at all that applies to them because
in so doing Reuven would cause these “blind men” to violate the וריכמ םא ,שיאה יפל יולת הז רבדש רמול שי םוקמ
Torah’s Lav of gossip). חיטבמ אוה םימעפ המכו ,ותעדב דמוע ונניאש רבכמ
ומכ ןוממ ןינעב ונקיזי אמש שוחל שי כ"או ,הנשמו

Be’er Mayim Chayim קר ךייש ןיא הזו .רבדה ול תולגל ךירצ ,הלחתמ רמאש

(RK9/2/2)-(3) .. only to achieve a useful \ beneficial outcome: .ג"עצ יכה ואלב לבא ,ךכב קזחומ התע דע היה םאב
rd
This can be seen clearly in the 3 sha’ar of Rabbeinu Yonah’s Shaare
Teshuvah in section #228 and in the Shetah Mekubetzet’s commentary
on Gemara Babba Batra (39b) quoting the Aliyot of Rabbeinu Yonah, of
blessed memory, where he expressed this law in the context of interpersonal םייחה רוקמ
relationships. Please see further what I wrote in the referenced, 10 Kelal,
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in the 10 notation. ,אוּה םוֹלָשׁ תאבה ללכִבוּ הבּרַ הוצִמ אוּה הז רבדדּ ףאו .ד
Our intent is not limited to literally this particular circumstance, that if הזכּ ןינִע רפּסל רהמל אלֶֹּשׁ ,דֹאְמ רהזִּל שׁי ןכ יִפּ לע ףא
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this observer \ speaker is not motivated solely to achieve a useful outcome
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he is absolved from conveying any report at all since it might become רֹמְשׁי וֹרוּפִּס ידֵי לעֶשׁ ,ןינִעה יִפל ןנוֹבְּתיֶּשׁ רחא םִא יִכּ
gossip, because the Torah’s imperative is “Do not stand by passively” even
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in a monetary matter, as I wrote above (in the first notation in the Be’er ןפּ ,ידִיִחיִבּ ינוֹלְפּ םוֹקְמִל ךְליל אלֶֹּשׁ ,וֹמצע תא עֵמוֹשּׁה
Mayim Chayim of this Kelal) (and the speaker must convey his report). ,הזבּ אצוֹיּכּ תרֶחא הצֵע וֹא ,ינוֹלְפּ וֹתוֹא וּנּפרְחי וֹא ,וּנּכּי
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Please see Rashi’s commentary in Gemara Sanhedrin (73a), the citation
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beginning with the words “therefore the pasuk comes to teach us” (that if הבּרְה םיִמעְפּ יִכּ .םהיניבֶּשׁ הטטְקּה קלּסְתּ הז ידֵי לעֶשׁ
you yourself are unable to help, you must find any other possible means
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to help and you may not stand by passively while your fellow Jew’s life רבּגְּתי ,וֹפרְחל ינוֹלְפּ תעדֶּשׁ ךְיא ,וֹל רפּסיֶּשׁכּ יוּצמ
is in mortal danger). But rather, this observer \ speaker must force himself
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