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Sefer Chafetz Chayim םייח ץפח רפס 10 VOL-3
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Yud - Halachah 4 ב הכלה - י ללכ

Achav in the Valley of Yizre’el, and he was complying with the םייחה רוקמ
prophet’s instructions, and as a reward G‑d granted four generations

of Yehu and his descendents kingship over the ten tribes of Israel, אפוּגּ תאֹזּה תלעוֹתּה תא בבּסל לוֹכי )אי( אוּה םִא )ו
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nevertheless, ultimately the blood he shed in killing the House of
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Achav was remembered and counted against him because Yehu ןוֹשׁלה ןינִע תא רפּסל ךְרֵטצי אלֶֹּשׁ ,תרֶחא הצֵעבּ )הּמצע(
himself was a blatant sinner. .רפּסל רוּסא ינוגּ לכבּ יזא ,וילע ערָה
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Be’er Mayim Chayim םייח םימ ראב
(K10/3/1)-(13) .. if he is a sinner just like him: This is a quote from
Rabbeinu Yonah in the 3 sha’ar of Shaare Teshuvah at the end of section ןנירמאד יאממ הזל היארו .בבסל לוכי )אי(
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#219. Even though he wrote this law in the context of someone who is רמאיו ביתכד ןכעד השעמב )א"ע א"י( ןירדהנסב
outside the category of “your brother” because of the many sins committed
between himself and G‑d, it is obvious that this same rule also applies ךינפ לע לפונ התא הז המל ךל םוק עשוהי לא 'ה
here in this subject. Rabbeinu Yonah writes that this person’s remarks are ול רמא ,אטח ימ ע"שבר וינפל רמא ,לארשי אטח
forbidden because his entire motivation was to rejoice at someone else’s
pain and degradation. We have already explained this above at the end רוטליד י"שריפו ,תולרוג לטה ךל ,ינא רוטליד יכו
of the 10 notation specifically from the words of Rabbeinu Yonah, that .ליכר
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even in matters of interpersonal “crimes” if the speaker’s motivation is to
rejoice at someone else’s suffering, then the remarks are forbidden. שקיבשכ ח"י קרפב א"דנתב אתיא כ"ג הז ןיעכו
ה"בקה ובישה אטח ימ ה"בקה ונעידויש עשוהי
ר"השל םויה ךילא רבדמ ינא יכו עשוהי ךל המ
Daily Halacha: Leap Year- 20 Kislev, 29 Adar II, 10 Av
לעמש ןכעכ שיא לע יכו דאמ אלפי הרואכלו .'וכו
Mekor Hachayim
לע אבו ,המחלמב לארשי ולפנ ודי לעו ,םרחב
K10/4. The fifth rule cited above, that it is permitted to disclose ש"מכ הרות ישמוח השמח לע רבעו ,הסרואמ הרענ
the “crime” committed by one Jew against another if the disclosure
will achieve a useful outcome, as I will explain now, it goes without ןושלמו ,ר"השל ךייש ,)א"ע ד"מ ףד( ןירדהנסב
saying that if the “listeners” themselves can assist the victim who אלו הרומג ר"השל אוהש עמשמ א"דנתהו ארמגה
was robbed (14) or humiliated or cheated, then it is obvious that
the disclosure is permitted. Even if this “useful outcome” cannot יכיה לכד ,ונבתכש ומכ יאדו אלא ,אמלעב ארמוח
be achieved in making this disclosure but instead the speaker’s
motivation was to keep his listeners far away from this sinner (15) directly disclose his identity at all. (But casting lots to determine the
and his evil lifestyle and that they would demean and decry evil sinner’s identity was a very flimsy alternative since Achan could argue that
throwing dice does not prove who committed this sin, as our Chazal have
people, the disclosure should still be made. Perhaps this sinner explained). It was with great guile and cunning that Yehoshua was able to
himself will change his lifestyle for the good when he hears society pressure Achan to admit his guilt.”
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volume 3 volume 3