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Sefer Chafetz Chayim VOL-3 9 םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Yud - Halachah 1 א הכלה - י ללכ

was not returned or that he did not compensate him for the harm he םירִבדּה רפּסל לוֹכי ,ידִיִחיִבּ הז רבדּ הארָ וּלִּפא ,וֹנוֲֹע
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caused, and that this person did not approach the victim (14) to
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apologize and ask forgiveness for his sin. Even if this “someone” םיִשֲׂעמּה תוֹנּגלוּ וֹל םַשׁא רֶשׁאל רֹזֲעל ידֵכּ םדא ינבִל
was the only person who was aware of the incident, he is permitted העבִשּׁה וּלּא וּרסחי אלֶֹּשׁ ,רהזּי ךְא ,תוֹירִבּה ינְפִבּ םיִערָה
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to tell other people what happened in order to help the victim (to
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restore his loss) and to publicy denigrate the evil actions of this .ךְוּמסבּ םרֵאבנֶּשׁ ,םיִטרְָפּ
person (in order that people would stay away from him and not
learn and copy his evil behavior). But all this is on condition that
this “someone” adheres to the following seven rules (listed in the םייח םימ ראב
next halacha, K10/2).
הנוי וניבר ןושל הזש .'וכו האר דחא םא )א(
Be’er Mayim Chayim ןיבש םירבדב יכ עדו :א"כר רמאמב הבושת ירעשב
תשובו רעצו קזנו קשועו לזג ומכ וריבחל םדא
(K10/1/1)-(1)..“someone”(an observer) saw his “friend”: This is
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a quotation from Rabbeinu Yonah in Shaare Teshuvah (3 sha’ar), section םג םדא ינבל םירבדה רפסל לוכי ,םירבד תאנואו
#221: “Understand clearly that in interpersonal matters, for example, ול םשא רשאל רוזעל ידכ ,דיגי האר רשא דיחיה
theft or cheating or causing damages (physical or monetary) or anguish
or embarrassment or using oppressive language, even if there was only דחא דע דיעיש הרותה הרמא הנהו ,תמאל אנקלו
one witness to the incident, that witness is permitted to tell others what וילע שי םנמא .העובש עבתנה תא בייחל ידכ ד"בב
he saw in order to assist the victim and to strive to reach the truth of the
matter. In this circumstance (of value stolen) the Torah teaches us that .ל"כע הלחת שיאה תא חיכוהל
this solitary witness must testify in Beit Din in monetary matters in order
to compel the accused person (i.e., the “friend”) to swear an oath to his ל"זש הז ןידב קוליח שי ם"במרהל הרואכל הנהו
innocence. However this “observer” is obligated to first warn the “friend” וריבח תא חיכומה :'ח הכלה תועיד תוכלהמ ו"פב
(about his coming court testimony in order to encourage the “friend” to
admit the charge and avoid having to swear an oath).” (Quoted up until רמאנש ונמילכיש דע תושק ול רבדי אל הלחת
this point).”
'וכו אטח וילע אשת אלו ךתימע תא חיכות חכוה
However, according to the Rambam there is an ostensible distinction in ,וריבחל םדא ןיבש םירבדב םירומא םירבד המב
this law. This is the language he uses in Hilchot De’Aut, the 6 perek, 8
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halacha: “Someone who is reprimanding his “friend” (his fellow Jew) ןימילכמ רתסב וב רזח אל םא םימש ירבדב לבא
initially should not speak sternly to the point where his friend curses him, וינפב ותוא ןיפרחמו ואטח ןימסרפמו םיברב ותוא
as the Torah teaches (Vayikrah 19:17)) ‘Do reprimand your fellow Jew
but in so doing do not cause yourself to commit a sin.’ In what context םירבדבד עמשמו ,ל"כע בטומל רוזחיש דע 'וכו
is this taught? (Answer) In interpersonal matters. But in matters that וב רזח אלו וחיכוה םא וליפא וריבחל םדא ןיבש
exist between man‑and‑G‑d, if the offender \ sinner did not do Teshuvah
privately, society is allowed to reproach him publicly and publicize his .הנוי וניברכ אלד ואטח םסרפל ןיא
sin and insult him to his face until he changes his lifestyle to do good.”
(Quoted up until this point). The implication of this law as the Rambam
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