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

money, money that was owed to him by someone and it had not been paid. ,וילע רפסל ךרטציש ילבמ תלעותה בבסל לכויד
Therefore, it is forbidden for this observer to disclose his comments if
he knows that the victim will then go out and cause more damages to the ,תולרוגב הצע שי אלה ימנ םתהו .ןידה ןמ רוסא
“borrower” than the law would have required. לטה ךל ,ינא רוטליד יכו ה"בקה ול רמאש אוה הזו

Furthermore, all this is in the context of comments made by two observers. .תולרוג
But if there was only one observer, he must be even more cautious in
disclosing his remarks. For example, if this lone observer assesses the תומביב הרותה יקלח ראשב כ"ג וניצמ הז ןינעכו
situation and concludes that his listeners will take some (physical) action
against this “sinner” but that the most the law would have required was היה )א"ע ח"כ ףד( ק"בבו ,'וכו התא םא ):'כ ףד(
that this “sinner” (only) swear an oath in defense of his innocence, or וליצהל לוכי םאש ףדורב ןוגכו ,ש"יע וטמשל ול
something comparable, then it would be forbidden for this observer to
disclose his comments. (So then what should he do?) The observer should ג"הכו .ז"יע חצורל בשחנ וליצה אלו וירבאמ דחאב
strongly encourage those “listeners” to take this thief or this person who לארשימ דחא האורה םדאב ג"יס א"כת ןמיסב מ"חב
withheld payment to the “victim” to Beit Din and there this observer
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would give his testimony in support of the victim who was robbed or לבא עמשמו 'וכו וליצהל לוכי וניאו וריבח הכמ
the victim was cheated or the person who was the victim of “damages.” לבוח בשחנ אליממ רחא ןינעב וליצהל לוכי םא
The complete explanation of this subject in all of its details can be found
th
th
further on in the Laws of Esurei Rechilut, the 9 Kelal, the 5 and 6 ,שממ
th
halachot. (Please see that reference).
תלעותה תא בבסל לוכי אוהש ןויכ וננינעב ימנ יכהו
בשחנ אליממ ,רחא ןינעב וריבח ליצהל ונייהד וזה
Daily Halacha: 15 Kislev, 15 Nissan, 15 Av; Leap Year- 19 Kislev, 28 Adar II, 9 Av 'ט ללכ ב"חב ןמקל ןייעו .שממ ר"השל רפסמל
Mekor Hachayim .ה"ל ק"ס

K10/3. And all of this is if the speaker is more virtuous than ןינעל ןיב ונייה ,'וכו תרחא הצעב ונבתכש המו
the offender, and does not commit the sins he is observing (and ותנווכ םא ןיבו ,ול םשא רשאל רוזעל תלעותה
subsequently reporting). But if he (this observer) is a sinner just
like him (13) and he suffers from the same sickness, meaning, he ףיעסב םינפב יתבתכש ומכו העשר ישועל תונגל
commits the same sins as the victim, then this observer is forbidden עיגהל לכות םימעפל יכ ,הז טרפ רייוצי כ"ג ,'ד
to publicize the victim’s sins. Because this type of person, in
publicizing the sins of the victim has no intention to do good and is הלועה השעש ימ םש ריכזי אל םא ףא וזה תלעותה
not motivated by a sense of “Yir’at Shamayim” \ a fear of Heaven.
Instead this person is driven by a passion to be gleeful at the expense 55 One ox climbed on top of another ox to kill it. The owner of the bottom
of someone else’s suffering and degradation. The prophet Hoshea ox pushed over the top ox and as a result it died. This owner is liable for
damages because he could have saved his ox by merely pulling it out from
addressed this mindset when he said (1:4) “and I have remembered under the top ox.
the blood of Yizre’el shed by the House of Yehu.” Even though 56 “…and is unable to resuce him” through non-violant means, only then can
Yehu was fulfilling Hashem’s will to annihilate the monarchy of he strike that aggressor and save the other Jew.

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