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Sefer Chafetz Chayim VOL-3 10 םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Yud - Halachah 2 ב הכלה - י ללכ

the disgrace is based on the Torah’s description of someone who has this ימ תונג לדוג תא הרותה יפ לע לכל הארי קר ,וזה
character trait, namely someone who steals from others or embarrasses
someone else (or does something comparable). ינב שייבל וא לוזגל ונייהד וזה הער הדמ ול שיש
.הזב אצויכו םדא

Mekor Hachayim
7. The speaker’s remarks may not cause any additional harm (12) םייחה רוקמ
(to this sinner) over and beyond the punishment he would have יִפכִּמ רֵתוֹי ןוֹדּנּהל קזּה רוּפִּסּה ידֵי לע בבוֹסי אלֶֹּשׁ )בי( )ז
received had he appeared in court where testimony was brought ְ ִ ַ ְ ֵ ֶ ַ ְ ַ ֵ ְ
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against him, been convicted by its judges and punished to the level הז רבדּ לע הז ןפֹאבּ וילע דעוּה וּלִּא ,אצוֹי היהֶשׁ ,ןידּה
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that the law required. Please see a definition of these terms further
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th
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on in the 9 Kelal of the Laws of Esurei Rechilut (the 5 & 6 תוּליִכרְ תוֹכלִהבּ ןמּקַל ןיּע הז רבדּ רוּאבוּ ,ןידּ תיבבּ
th
halachot) as that is the appropriate place to explain these details. .וֹמוֹקְמ םָשׁ יִכּ ,'ט ללכִבּ
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Be’er Mayim Chayim
םייח םימ ראב
(K10/2/8)-(12) ..may not cause any additional harm: Meaning
that if this observer assesses the situation and decides that those people who יפל רעשמ אוה םאד שוריפ .'וכו בבוסי אלש )בי(
are listening to his comments will cause a greater loss to the “sinner” than
the law would have required had the disclosure been brought in Beit Din, היהש ןידה יפכמ רתוי ומע ושעיש םיעמושה ןינע
then it is forbidden for the speaker to disclose his comments to them. .םהל רפסל רוסא ןיד תיבב וילע אצוי
Now someone who is familiar with this subject should not challenge
what I’m saying by citing against me the law brought down in Choshen ח"פש ןמיסב מ"חב ש"ממ ןייעמה הז לע השקי אלו
Mishpat, section #388, paragraph #7 in the Hagahah quoting an opinion
that holds that someone who was hit by his fellow Jew is allowed to report 'וכו לוכי וריבחמ הכומה םדאד א"י ה"הגהב ז"ס
the incident back to the non‑Jewish authorities even if it would cause harm םשב ה"מ ק"ס םש ך"שב אתיאד ומכ רחא ה"הו
to the attacker, and so too an observer (is allowed to report the incident in
order to prevent him from hitting \ hurting a fellow Jew). This is also the לע תלעות הזב שיש ירייא םשד ,קרובזירמ מ"רהמ
opinion of the Shach commenting in that reference in sub-paragraph #45 ןינעב ותוא ליצהל רשפא יאו דוע והכי אלש אבהל
quoting the Maharam from Reisburg. Because there, in that citation, the
context is an outcome that is beneficial \ useful, namely that the aggressor וריבח תא ליציש םדא ךל ןיא כ"לאד םושמו ,רחא
would never again hit this victim and there was no other way of saving ,א"רגה רואיבבו םש ך"שב אתיא ומכ והכמ דימ
this victim. Because if this was not the case, if the law did not allow this,
nobody would ever come to anyone else’s rescue, as the Shach concludes in ונוממ תא ונממ ליצהל קר ןנירייא ןדיד אנינעבו
that citation and as is also concluded by the Vilna Gaon in his commentary
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(46 notation). רפסמה עדוי םא רוסא יכהלו ,התע דע ול בייחתנש
Further, the context of our subject is limited to “rescuing” the “victim’s” .ןידכ אלש ןודינה םע כ"חא ושעי ז"יעש
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