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Sefer Chafetz Chayim VOL-4 3 םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Tet 'ט ללכ - םייחה רוקמ

Instead he should first carefully investigate (2) and determine if the .אוּהֶשּׁ המִּמ רֵתוֹי ערַל ןינִעה תא וֹרוּפִּסבּ לידּגי אלֶֹּשׁ )ב
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situation he observed is indeed “bad.”
( ). The speaker may not exaggerate the “bad” he observed any אלֹו ,הזִּמ ןיקִזנּה קלּסל ,וּניהדּ ,תלעוֹתל קרַ )ג( ןוּכיֶּשׁ )ג
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more than it actually is.
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.וֹדּגנכֶּשּׁה לע האנִשׂ דצִּמ
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( ). The speaker’s sole intention in conveying the gossip must be
only to achieve a useful \ beneficial outcome (3), in particular his
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intent in reporting his gossip must be to save the “victim” from a דבלִמֶּשׁ ,רחא ןינִע דוֹע ןכּ םגּ ללכנ 'גה טרְָפּה הזְבוּ(
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loss and not because he hates Plony.
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,הלִּחְתִּמ ןנוֹבְּתי ,האנִשׂ דצִּמ אלֹו ,תלעוֹתל ןוּכיֶּשׁ ,הנוּכּה
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(This particular third condition is inclusive of yet another condition.
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Apart from his being motivated to achieve a positive outcome by יוּצמֶּשּׁ המִּמ )ד( )איִצוֹהל( יקֵוֹפּאל ,תלעוֹתּ הזִּמ אוֹבָתּ םִא
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conveying his gossip, and not because he hated Plony, the speaker ףֵתַּתְּשׁיו ,וֹל עמְשׁי אלֹ ,וֹל רמאֹי םִא וּלִּפאֶשׁ ,םיִמעְפּ המּכּ
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(Reuven) must consider beforehand if his remarks will achieve a
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positive outcome and exclude the likelihood which happens often :וֹל רֵמוֹא ,רבדּ הזיאבּ וֹרבח וֹזיגּרְיֶּשׁכּ ךְכּ רחאו )ה( ,וֹמִּע
(4) that if in his making his report to Shimon, Shimon will ignore אצוֹיּכו ,ךְָמִּע ףֵתַּתְּשִׁהל יוּארָ ןיאֶשׁ ,ינוֹלפּ ךָילע רמא הפי
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his advice and form a partnership with Plony anyway, and later (5)
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when there is a falling out (between Shimon and Plony), Shimon וֹז הערָ הדִּמ םהל שׁיֶּשׁ ,םרָיִכּמ אוּהֶשׁ וּלּאכּ םיִשׁנאל ,הזבּ
tells him (Plony) - “You know, Reuven was right and I should not םירִוִּעה תא ליִשׁכמ אוּה יִכּ ,רֵתּה םוּשׁ ריּצי אלֹ ,תוּליִכרְדּ
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have gone into partnership with you” (or something comparable).
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.)תוּליִכרְדּ הרָוּמגּ הֶשֲׂעַת אלֹבּ וּללּה
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To these kinds of people whom Reuven recognizes, and he knows ךְרֵטציֶּשׁ יִלבִּמ ,וֹזּה תלעוֹתּה תא בבּסל לוֹכי אוּה )ו( םִא )ד
that their personality is such that they will launch into gossip and
Mekor Hachayim in so doing Reuven would cause these “blind men” to violate the הערָ רוּפִּסּה ידֵי לע בבּסי אלֹ םִא קרַ ,רָתּמ וֹניא הז לכּ )ה
Lashon Hara, there is no leniency at all that applies to them because
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.וילע רפּסל ןיא ,ערַל וינינִע וינפל תוֹלּגל
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Torah’s Lav of gossip).
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( ). If the speaker is able (6) to achieve this same useful \ beneficial
outcome without conveying anything negative about Plony, then he
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may not say anything negative about him.
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רסוּתֶּשׁ קרַ ,שׁמּמ וֹמִּע וּערֵי אלֶֹּשׁ ,וּניהדּ ,ןוֹדּנּל שׁמּמ
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( ). All of this is permitted only if in conveying this gossip no
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actual “bad” will happen to Plony, rather only the “good” that
someone would have done for him would not be done. Even though ףא ,וֹדּגנכֶּשּׁה וֹמִּע הֶשׂוֹע היהֶשׁ ,הבוֹטּה הז ידֵי לע וּנּמִּמ
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םִא לבא .רָתּמ םוֹקמ לכִּמ ,וֹל הערָ אוּה הז רבדּ אליֵמִּמדּ
declining that favor is in itself something “bad,” still it is permitted
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to convey the gossip. But if something actually “bad” will happen ,וילע רפּסל רוּסא )ז( ,שׁמּמ הערָ וֹרוּפִּס ידֵי לע וֹל עיגּי
to Plony, then it is forbidden to gossip about him (7) because other הצרְי םִא ןמּקַל וּראֹביו ,םיִטרְָפּ דוֹע )ח( הזל ךְרֵטצי יִכּ
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requirements (8) now come into play that will be explained further
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th
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on, with G-d’s help, in the and 6 halachot of this Kelal. And ידֵי לע בבּסיֶּשׁ ,האוֹר אוּה םִא ןכֶּשׁ לכו .'ו 'ה ףיִעסבּ 'ה
69 6
volume 4 volume 4