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

Then necessarily it is because of the reason stated by the Rashbam and this וֹמצע תא םידּקְיו ,ינוֹלְפּ וֹתוֹא לע הז לֶשׁ וֹסְעכּ רֵתוֹי
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is also the prevailing law in our discussion here of the esur of Rechilut.
סח ,רֵתוֹי הלוֹדגּ תקֶלֹחמ וֹדי לע אוֹבָתו ,וֹמִּע בירִל וֹדּגנ
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This concept is also brought down by the Chinuch in his commentary on
mitzvah #236, in a situation where the speaker’s intent is to remove any ןֵקַּתל ךְיא הלִּחְתִּמ בֵטיה ןנוֹבְּתִהל ךְירִצ ןכּ לעו ,םוֹלָשׁו
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(possibility of a) loss and to arbitrate a dispute and bring about peace,
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the Lav of “Do not peddle gossip” does not apply. (Please see that .רבדּה תא
reference).
Now even though all this is clear, one must be very careful not to .לולא ח"י ,רייא 'ח ,תבט ח"כ - תרבועמ הנש .לולא ט"י ,רייא ט"י ,תבט ט"י - הטושפ הנש :ימוי חול
immediately seize this leniency unless his intentions are good from
the very outset and he complies with all of the conditions listed in the םייחה רוקמ
immediately following law. But if not, most certainly this person will fail
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(and in failing he will have committed many sins, as the Chafetz Chayim לוֹדגּ רקִּע דוֹע ךְרַבְּתי 'ה תרַזעבּ ראבל אוֹבנ הָתּעו .ה
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writes in his Introduction) and will violate the esur of gossip, G-d forbid.
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יִשׁיִמחה טרְָפּה ןכּ םגּ ךָל ראבְּתי הז ידֵי לעו ,וּלּא םינינִעבּ
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,וּניה ,'א ףיִעסבּ וּנבַתכֶּשׁ ,רֵתּהה םצע לכדּ ,עדּ .ל"נּה
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Mekor Hachayim
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םִע ןינִעה ןידֲַע רמגּ אלֹ ,וֹל רפּסְמ אוּהֶשׁ ,שׁיִאה םִא אקָודּ
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RK9/2. These are the conditions (that must first be fulfilled before
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gossip is allowed): .אוּהה ןינִעה תא רֹמגִל דחיבּ וּמיִכּסִה קרַ ,וֹדּגנכֶּשּׁה )וט(
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(1). One must be very careful not to come to an immediate conclusion ראֹבְמה וֹנינִע יִפל דחא לכּ( ןינִעה וֹמִּע רמגּ םִא לבא
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and decide that what he observed was a “bad” situation. Instead he
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should first carefully investigate (2) and determine if the situation רֹזחל םירִוּסא וּיהיֶּשׁ ,םנינקִ יכרְדּ רמגנֶּשׁ המּבּ ,םיקִסוֹפּבּ
he observed is indeed “bad.” תמחֵמֶּשׁ ַ,עדֵוֹי אוּה םִא )זט( ,הֶזָבּ יוּלָתּ ,)ךְָכּ רַחַא הֶזִּמ
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קרַ ,קזּה םוּשׁ וֹדּגנכֶּשּׁל הֶשֲׂעי אלֹ ,וֹל הלּגיֶּשׁ ,וֹרוּבּדּ
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Be’er Mayim Chayim
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,וּנּמִּמ קזּה םוּשׁ וֹל אוֹבי אלֶֹּשׁ ,וֹמצע תא רֹמְשׁי הָתּעֵמֶּשׁ
(RK9/2/1)-(2).. carefully investigate: Anyone who wants to know ,'ב ףיִעסבּ ליֵעל םירִאֹבְמה םיִטרְָפּה ןכּ םגּ הזל וּמלְשׁנו
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the background of these laws should reference what was written above in
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the laws of Lashon Hara, in the 10 Kelal, in the 6 and 9 notations of תא ריִכּמ אוּה םִא לבא .ןכּ תוֹשֲׂעל רבדּה ןוֹכנו רָתּמ יזא
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th
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the Be’er Mayim Chayim.
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,רבדּה תא וֹל הלּגי םִאֶשׁ ,וֹל רפּסְמ אוּהֶשׁ ,שׁיִאה עבֶט
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ףכֵתּ ןיִמאהל וֹעבִטֶּשׁ םוּשִּׁמ וֹא( רוּמגּ יאדּול ףכֵתּ וֹטיִלחי
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Mekor Hachayim
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(2). The speaker may not exaggerate the “bad” he observed any וֹא ,םירִכּנּה םירִבדּ וילע וֹל שׁיֶּשׁ םוּשִּׁמ וֹא ,וֹרבח לע ערַ
more than it actually is. )זי( וֹמְצַעְל ןיִדַּה ףֶכֵתּ קֹסְפִיְו ,)דֹאְמ ויָלָע ךְֵמוֹסֶּשׁ םוּשִּׁמ
(3). The speaker’s sole intention in conveying the gossip must be ינינִע ראְשׁ וֹא ,וֹדּגנכֶּשּׁהֵמ רֹזחל ,וּניהדּ ,הֶשֲׂעמ הֶשֲׂעיו
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only to achieve a useful \ beneficial outcome (3), in particular his
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