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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Yud - Halachah 2 ג הכלה - ט ללכ

Be’er Mayim Chayim היִּתְשׁוּ הליִכאבּ הבוֹט תיבּה לעבּ וֹלמגּ רֶשׁא תא ,לֹכּל
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(K10/2/2) – (6) .. Instead he must carefully consider: That is םיקִירֵ םיִשׁנא וּטְקּלְתי הז ידֵי לע יִכּ ,הבּרְה וינפל חרַטו
obvious. Someone who observes an incident has to be especially careful
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if he wants to judge the incident himself out of a sense of striving to ןינִע לעו .וֹנוֹממ תא וּלּכיו תיבּה לעבּ תיבּ לא וּרוּסיו
determine the truth of the matter. He must carefully investigate all of the רקֶֹבּבּ לוֹדגּ לוֹקבּ וּהֵערֵ ךְרֵבְמ" :)ד"י ז"כ יֵלְשִׁמְבּ( רַמֱאֶנ הֶזָכּ
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circumstances relative to the truth of the incident he is observing because
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it is very uncommon to find a simple \ straightforward case of theft, where ,ןידּה אוּהדּ ,דֹמלִל שׁי הזִּמוּ ."וֹל בֶשׁחֵתּ הללקְ - םכְּשׁה
someone will go and steal something directly from his “friend” or cause
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“damages” to his “friend.” More often the “theft” occurs in some type of לדֶֹגּ תא לֹכּל םסרְפְמוּ ,וֹרבח תאֵמ האולה גיִשִּׂה דחא םִא
business dealing or something comparable, that this observer sees Shimon
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causing a loss to Reuven (and now this observer has to decide if what he םיִשׁנא וילא וּצבּקְַתיֶּשׁ ,אוּה יוּצמ הז ידֵי לע יִכּ ,וֹתבוֹט
is witnessing is theft or if some other factors are coming into play and that .םהֵמ וֹמצע טֵמָשִּׁהל לוֹכי וֹניאו ,םיִערָ
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the incident is not really theft at all).
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Therefore, this observer must very carefully investigate all of the details of ,וירָבדְִבּ דֵשׁחי אלֶֹּשׁ )ט( ,וֹנוֹשְׁלוּ ויִפּ רֹמְשִׁל םָדָאָה בָיַּחְו
the incident he witnessed from its inception (before coming to a conclusion)
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because why should this law of Lashon Hara be any more casual than other ידֵיִל וֹמצע איִבה םִאו ,ערָה ןוֹשׁל רפּסְמִכּ וֹתוֹא וּנְתּיו
actions that have a strong presumption of being forbidden; that as long as .*ערָה ןוֹשׁל קבא ללכִבּ אוּה ,דָשׁחה
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no clear leniency was found permitting the action, the action should be
presumed to be forbidden. Here too in a similar sense, if this observer
saw Reuven humiliate or cause anguish to Shimon, before he goes and
reports what he saw (namely, before he goes and speaks Lashon Hara
about Reuven) he must investigate carefully the details of what he saw. :ה"הגה
Perhaps Shimon first humiliated or caused anguish to Reuven, and so forth
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in all comparable circumstances. ןינִעבּ )ינוֹלְפּ לצא שׁא( אינלְפּ יבּ ארָוּנ יִתּרְכז אלֶֹּשּׁ המ *
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)'ב םייּח םימ ראבּ( 'ב ללכִבּ ליֵעל יִתּבַתכּ ןכֶּשׁ ףא ,קבא
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,)'קבא' ליִחְתמּה רוּבּדּ .ה"סק( ארְָתבּ אבבּ ם"בְּשׁרֵַמ וֹרוֹקְמוּ
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Mekor Hachayim ירֵבדִבּ ךְכּ רחא יִתיִארָ יִכּ ,הנוֹי וּנבּרַל הבוּשְׁתּ ירֲֵעַשּׁהו
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3. The speaker must first rebuke the sinner (7) using language that ,ג"מסּה ירֵבדִבוּ תוֹעדּ תוֹכלִהֵמ 'ז קרֶפבּ ינוֹמימ תוֹהגּה
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is gentle and non-confrontational (8). Perhaps this first approach .הרָוּמגּ ערָה ןוֹשׁל אוּהדּ םהירֵבדִּמ עמְשׁמוּ
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will be useful and will result in the sinner rectifying his actions.
But if the sinner still will not listen to him, then it is permitted to
publicize the sinner’s crime and the wrong that he perpetrated on
his fellow Jew. (But if this speaker knows that his rebuke would be םייח םימ ראב
useless, with G‑d’s help I will explain what he must do, further on
th
in the 7 halacha of this Kelal); 'רו )ז"ט( ןיכרעב ארמגב .'וכו חרואה ןינעכ )ח(
.קבאה ינינעב ת"שב הנוי
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