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

about the sin \ “crime” “Reuven” committed against “Shimon” and the לע בוּשׁי וֹמצעבּ אוּה ילוּאו ,ןוא ילֲעוֹפּ תוֹנּגְמ תוֹיּרִבּהֶשׁ
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speaker is aware of some details or circumstances that would justify
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Reuven’s behavior to a certain extent and that if the people listening to תוֹיּרִבּהֶשׁ ,עמְשׁיֶּשׁכּ ,ויָשֲׂעמ ןֵקַּתיו םיִערָה ויכרָדִּמ הז ידֵי
those remarks were made aware of those circumstances they too would not
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consider Reuven’s actions to be so “sinful,” and if the speaker suppressed ,ערָה ןוֹשׁל ללכִבּ וּנּניא הז םגּ ,הז רוּבֲע וֹתוֹא תוֹנּגְמ
that additional information (those extenuating circumstances) society תוֹנהל ןוּכְמ ןיא םינפּ לכּ לעֶשׁ ןויכּ )זט( ,בֵשָׁחֵי תֶלֶעוֹתְלוּ
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would consider Reuven’s actions to be criminal \ sinful. Therefore one
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must be extremely careful not to suppress or neglect or forget to add any ילוּאו ,תמאל אנּקַל קרַ וֹרבחבּ ןֵתוֹנ אוּהֶשׁ ,אוּהה םגְפּהֵמ
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relevant details to his disclosure.
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.*אבּהל לע תלעוֹתּ הז ידֵי לע אוֹבָתּ
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Mekor Hachayim ,תלעוֹתּ םוּשׁ היהִתּ אלֹ יאדּובֶּשׁ ,רֵעַשְׁמ אוּה םִא לָבֲא
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5. The speaker’s remarks can only be made if his intention is to ילֲעבּ םה םגּ םהינְפִל רפּסְמ אוּהֶשׁ ,םיִשׁנאה םִא ,ןוֹגכּ
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achieve a useful outcome (10) as I will explain further on in the 4
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halacha of this Kelal. ,םיִשׁנאל תאֹזּה הערָהכּ םיִמעְפּ המּכּ וּשׂע םה םגֶּשׁ ,עַשׁרֶה
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Moreover, the speaker may not benefit at all, G-d forbid, in אלֶֹּשׁ ,רהזּי וּלּאכּ םיִשׁנאל ,ללכּ ןוֹעל םהיניֵעבּ בָשׁחנ אלֹו
discrediting his “fellow Jew” nor may he make his remarks as a
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result of some prior hatred that he had for this person; תלעוֹתּ םוּשׁ אוֹבָת אלֶֹּשׁ דבלִּמ יִכּ .הזכּ ןינִע ללכּ רפּסל
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וּכלי םה יִכּ ,לוֹדגּ לוּקלקִ הזִּמ חֹמצִל לכוּי דוֹע ,וֹרוּפִּסִּמ
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Be’er Mayim Chayim ידֵי לע וּרבעיו שׁיּבְמהו קֵשׁוֹעהו ןלזגּהל הז רבדּ וּרְפּסיו
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(K10/2/6)-(10) .. achieve a useful outcome: This proof comes הז ידֵי לע םגו "ךָימּעבּ ליִכרָ ךְלֵת אלֹ"דּ ואלּה לע הז
from a statement by Rabbeinu Yonah in the 3 sha’ar of Shaare Teshuvah, סח ,םִא טרְָפִבוּ ,תוֹלוֹדגּ תוֹקוֹלחמ ךְכּ רחא אוֹבל ליגרָ
rd
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sections #228, #216 and #219 and from the commentary of the Shetah
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Mekubetzet (Gemara Babba Batra 39a) quoting the Aliyot of Rabbeinu םִא וּלִּפא ,תוּניִשׁלמ ןינִעל הז ידֵי לע אוֹבל לכוּי ,םוֹלָשׁו
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Yonah of blessed memory. That is also the implication of the Gemara
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Babba Metziah (58b) in Rashi’s commentary there (citation beginning .רבדּ םוּשׁ רפּסל רוּסא ןכּ םגּ ,םיִטרְָפּה לכּ וּמלְשׁי
with the word “Dedash ‑ Crushed” – please see that reference). The
concept underlying these statements is explicitly found in several places וֹתוֹא שֵׁקִּבּ םִא ןיבּ ,םיִטרְָפּה וּלּא לכבּ קוּלִּח ןיאדּ ,עדְַו
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in the writings of Chazal, that Hashem’s anger against those nations of
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the world that do bad to Israel, even though the bad we receive from וֹא וֹקזּה תא וֹרוּבֲע שׁרֹדְיֶּשׁ ,שׁיּבְּתִמּהו קזּנּהו לזגנּה
them really comes from Hashem Yitbarach in strict law and judgment
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and is appropriate to our sins and that the punishment comes only for a שֵׁקִּבּ אלֹ וּלִּפא אוּה ,רָתּמּה ןפֹאבדּ .וֹשְׁקִּבּ אלֹ וֹא ,וֹנוֹבּלע
useful \ beneficial outcome in order that through the punishment we will ,ל"נּה םיִטרְָפּה וּמלְשׁנ אלֹ םִא ,וּניהדּ ,רוּסאה ןפֹאו .וֹתוֹא
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be washed of our sins and will thereby become cleansed of sins in the
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future. Nevertheless, at some later time those nations of the world will be ןכּ םגּ ,וֹבוֹרקְ אוּה וּלִּפאו .וֹתוֹא שֵׁקִּבּ וּלִּפא ינּהְמ אל )טי(
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very harshly punished because they had no intention whatsoever that the
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outcome of the “bad” they inflicted on us would serve a useful purpose and .רוּסא
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volume 3 volume 3