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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Yud - Halachah 8 ו הכלה - י ללכ

circumstance. Moreover, that is not the implication of Rabbeinu Yonah .וֹבירִבּ ןוֹשׁארִה קידּצ יִכּ ,םבִּלִּמ םירִבדּה תא איִצוֹהל
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rd
in Shaare Teshuvah (3 sha’ar) section #228 as cited above, that unless
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the disclosure was made in front of three people society will suspect םָתוֹא ינְפִל וֹמצע תא םידּקְיֶּשׁ ,רבדּה ןוֹכנ יאדּובּ ןכל
the veracity of the disclosure. Paraphrasing what was written there,
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“(society will assume that) what he (the observer \ the speaker) said is רפּסיו ,לגּרְַמה לֶשׁ וֹתלוע לדֶֹגּ םהינְפִל ךְירֲִעיו ,םיִשׁנאה
untrue, he made up the entire story, because if not, then why didn’t he אלֹ לע םנִּחבּ ינוֹלְפּ וֹתוֹאל הנּגְמ אוּהֶשׁ ךְיא ,םהינְפִל
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first make his disclosure directly to the sinner, why did he hide from
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him?” Please see that reference. What Rabbeinu Yonah concluded there רפּסיו לגּרְַמה ךְכּ רחא אוֹבי רֶשׁאכֶּשׁ ידֵכּ ,וֹפּכבּ סמח
applies here as well, namely “but society is still obligated to investigate the
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charges in the disclosure,” that even now in this circumstance it is obvious ,וינפּ לע וּהוּחיִכוֹי ,הבּרַדּאו ,וירָבדּ וּלבּקְַתי אלֹ ,םהינְפִל
that an investigation is necessary. All this is straightforward and is the ןוֹלקָל וֹל םה םגו ,וירָבדּ וּלבּקְַתי אלֶֹּשׁ ,הארְיֶּשׁכּ ,יאדּובוּ
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extent of what I have written in that citation (in explanation of the Shetah
Mekubetzet’s quotation of Rabbeinu Yonah). יאדּובּ הז ןפֹאו .אבּהל לע הזִּמ וֹמצע תא רֹמְשׁי ,הפּרְחלוּ
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תא םגו ,המִּלכוּ רעצִּמ ןוֹדּנּה שׁפנ תא ליִצּי הזבּ יִכּ ,רָתּמ
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Mekor Hachayim לע וּמיּקַי םגו ,םֹנִּהיגּ לֶשׁ הּנידִּמ לבּקְַמהו רפּסְמה שׁפנ
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K10/ . Everything we have said until now about this observer .החכוֹהדּ הֵשֲׂע תוצִמ וֹדי
disclosing the activities of the “sinner” (“in the presence of three
people”) applies as long as the observer is not afraid (25) that the
“sinner” will harm him. But if he is afraid of the “sinner” because
he has the resources to harm him, then it is possible that the law םייח םימ ראב
allowing the disclosure of the “crime” he observed might be lenient
and the observer may make his comments even without three people הז ןפואבד .תלעות הזמ ןודינהל עיגיש )אכ(
being present to hear them.
רתומ הלחתכל ףאד ,ול הלגתי ןפ שוחל ןיא יאדוב
,תלעות ז"יע ול עיגיש האור אוה םא ןודינהל תולגל
Be’er Mayim Chayim עמשש וא ,דחאל קיזהל הצורש דחאל עמשש ןוגכ
(K10/8/1) - (25) .. as long as the observer is not afraid: This is the ריכמ אוהו ,ונפרחא ינולפל עגפא םא רמאש ותוא
opinion of the Shetah Mekubetzet in that cited reference quoting Rabbeinu
ךרדב קר המזגה ךרדב הז רמא אלש ןינעה יפל
רומשיש ידכ ינולפל דיגהל ךירצ יאדוב ,תמא
rd
62 Quoting a portion of Rabbeinu Yonah’s Shaare Teshuvah (3 sha’ar), section
#228: “and if the “sinner” refuses, then he (the observer) can publicize his תוליכר תוכלהב ןמקל ראובמש ומכ ונממ ומצע
(the sinner’s evil) behavior and treachery…but when he (the observer) tells
(only) his fellow Jew (what the sinner did), society will say that what he (the הזב ורסחי אלש רהזיל ךירצ ךא( .ג"ס 'ט ללכב
observer) said is untrue and that he made up the entire story! Because if not, ,הז ללכבש ולא ןיעכ םהש ,םש םיראובמה םיטרפה
why didn’t he first go and make his disclosure directly to the sinner, why did
he hide from him?” רחאלד ןכש לכו .)תוליכר לש תשרב דכלי ה"לאד
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