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Sefer Chafetz Chayim 11 VOL-3 םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Yud - Halachah 6 ז הכלה - י ללכ

protect himself, as I will explain further on in the Laws of Esurei Rechilut, םייח םימ ראב
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the 9 Kelal, 3 halacha. (However, this observer must still conform to
the rules for the disclosure of Rechilut that are listed in that citation which .השלש ינפב 'וכו וב ריכמו עדוי אוה םא )גכ(
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are parallel to the rules listed here in the 2 halacha (K10/2), and if not,
this observer will be snared in the same trap of Rechilut as the boor). And ונברה תוילע םשב ב"בל תצבוקמ הטישב בותכ ןכ
most certainly this observer may disclose these remarks to others if the טקולמ אוה הז ףיעס בורו ,םש ןייע ל"ז הנוי
outcome will be beneficial, as I wrote above in this halacha.
הטישבש וירבדו הבושת ירעשבש הנוי 'ר ירבדמ
In truth, everything we have said in this halacha is an extension of what
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was said above (quoting the Yerushalmi, Pe’Ah, 1 perek, 1 halacha, 4b), .תצבוקמ
that it is permitted to speak Lashon Hara against someone who instigates
controversy and strife. Even though the law is as we stated it, nevertheless, יתבתכש המ הז לע קיתעאו .התע םגש ףאו )דכ(
when Rabbeinu Yonah wrote “(It is permitted to disclose the evil done הטישה ל"זו תצבוקמ הטישבש י"ר ירבד רואיבב
by) someone who speaks Lashon Hara” he was not referring to this case,
as we wrote above in the 20 notation, since he wrote “This person (the ןיעדוי לכה 'וכו תמא םירבדה ןיא אמש תצבוקמ
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boor) made no attempt to appease the victim.” It is clear that Rabbeinu תויארב ונרריב רבכד ףא .'וכו רשכ םדא ןיאש
Yonah’s leniency in allowing this Lashon Hara to be directed against the
boor is specifically based on the victim’s awareness of the boor’s remarks ,אתלת יפאב עמש םא ףא ערה ןושל לבקל ןיאש
even though no other harm would come to the victim as a result of those וקיזחי אתלת יפאב רפסי אל םא ותנווכד טושפד
insulting remarks. Furthermore, Rabbeinu Yonah is unconcerned that the
observer, in repeating the boor’s remarks violates the esur of Rechilut. ודשחל ותאו רקש אוהש יאדול בורק טעמכ רבדה
Therefore most certainly the law is as we stated it, that the framework וסנכי התע לבא ,םירבדה רחא ורקחי אל םגו
of this discussion is a circumstance where the victim was already aware
of the insulting remarks made by this boor (and no Rechilut is involved) הטונ םירבדה רקיע היהיש ןינעל םהינזאב םירבדה
and the only factor that would forbid the repetition of the remarks would הנגתנ אל ןיידע ןכ יפ לע ףא ךא ,תמאל םבלב
be the speaker telling others of the actions of the boor. Rabbeinu Yonah
permitted the observer to repeat those remarks to the victim. The reason ז"יעש ןטק דחא טרפ רסח ילוא יכ הז םושמ ינולפ
for his allowing it is brought down by the Shetah Mekubetzet quoting לכ רחא רוקחל ואובי ןכ לעו ,ןינעה לכ הנתשנ
Rabbeinu Yonah in Gemara Babba Batra (39b), namely that society would
berate this evildoer and perhaps as a result of public opinion this person 'וכו שיאה תא חיכוהלו ותומילשב ןינעה
will change his lifestyle to do good and appease and apologize to the victim
when he realizes society’s sentiment is against him. התעו קפס ומכ רבדהד 'וכו אמש ותנווכ ןיא לבא
ונרריב רבכד רחא ,תמא יאדו אוה השלש ינפב
(K10/6/2)-(22) .. conforms to all of the seven rules listed above:
I will explain them all now in great detail and in so doing touch on some דועו ינווג לכב לבקל רוסאד תוחרכומ תויארב
new insights. אלשד ל"נה ח"כר רמאמב ת"שב ןכ עמשמ אלד

(1) The observer himself must have heard the Lashon Hara remarks made ש"ממ קפסל רבדה םיעמושה וקיזחי אתלת יפאב
by this person and not simply repeat something he heard from someone אל םאו םאדוב אוה ובלמו םינכ םירבדה ןיא םש
else unless he knows with absolute certainty that those remarks were truly
made by this boor. הממ הפ חרכומ אוה ומוקממ דועו ש"יע 'וכו אופיא

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