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Sefer Chafetz Chayim VOL-3 11 םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Yud - Halachah 7 ז הכלה - י ללכ

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HaMelech with news of a revolt against his monarchy (Melachim I 1:14). אלו ,אתלת יפאב היה אל דודל ןתנ תרימא תעבש
Natan told her that he would come into the room where she was meeting
with David HaMelech right after she began her disclosure and he would אלא .הלחתמ והינודאל ןתנ חיכוהש כ"ג וניצמ
immediately begin to elaborate on the details of the rebellion. It is clear רבדה הלגתמ היה םאד ,םעטה ונבתכש ומכ יאדו
from that conversation that there were not three other people present.
Moreover, we see that the prophet Natan did not first go to Adoniyahu and תא ןקתל כ"חא בוש ול השק היהש רשפא והינודאל
rebuke him. Therefore, most certainly the law is as we have stated it (and תבשחמ רפהל תוער תוצעב בבסמ היה יכ ,רבדה
where the issue is someone inciting strife and controversy, one should not
approach the instigator and try to rebuke him). Because if the prophet יכהו ,ענצהב ןתנ ומצע גהנ ןכ לעו ,איבנה ןתנ
Natan did first go to Adoniyahu (and alert Adoniyahu to the other people .וננינעב ימנ
contending against his attempt to usurp the monarchy from his father
David HaMelech), it is very likely that matters would have gotten worse לוקלק הזה רפסמהל בבוסי אלש :יששה טרפה
and it would have become very difficult to stop the revolt since Adoniyahu
was surrounded by advisers, evil men who would have neutralized Natan’s הרותה יכרד יפ לע הזל בייח אוהש המ יפכמ רתוי
advice. Therefore Natan conducted himself secretly (without publicity), .הזב םג ךייש
and so too in our case.
(6) (After the observer makes his public disclosure) This boor (this sinner הזה תלעותה תא בבסל רשפא םא :יעיבשה טרפה
who spoke Lashon Hara) should not be subject to a penalty (or other ינווג לכב וילע רפסל ךרטציש ילבמ רחא ןפואב
consequence) that is any worse than what the Torah would have required
(had this person been tried and convicted in Beit Din). .הזב םג ךייש ,רוסא

(7) If it is possible to achieve a useful, beneficial outcome by some other
strategy without the need to publicly degrade this sinner (then that is what .בא ב"י ,ןסינ 'ב ,ולסכ ב"כ - תרבועמ הנש .בא ז"י ,ןסינ ז"י ,ולסכ ז"י - הטושפ הנש :ימוי חול
must be done here in this case too) and any pubic disclosure (Lashon Hara)
would be forbidden in all circumstances.
םייחה רוקמ

,'ב ףיִעסבּ ליֵעל וּנבַתכֶּשׁ ,'גה טרְָפּה ראבנ הָתּעו .ז
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Daily Halacha: 17 Kislev, 17 Nissan, 17 Av; Leap Year- 22 Kislev, 2 Nissan, 12 Av
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וּניה ,הלִּחְתִּמ וֹתוֹא חיִכוֹהל ךְירִצדּ ,םָשׁ וּנבַתכֶּשּׁ המ אוּהו
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Mekor Hachayim
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אלֶֹּשׁ ,וֹבּ ריִכּמוּ עדֵוֹי אוּה םִא )גכ( לָבֲא ,אָמָתְסִבּ אקְָוַדּ
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K10/7. Now I will explain the third rule listed above in the 2 קרַ ,וֹחיִכוֹהל ךְירִצ ןיא - וֹתּחכוֹתּ לבּקַי אלֹו וירָבדְִבּ רסוּי
nd
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halacha, namely that the speaker must first rebuke the sinner as the
first routine step to follow (in matters such as this). But if the speaker
knows beforehand or realized (23) this sinner will pay no attention
eliminate Shelomo, his mother and his supporters. The driving force
behind the plot was Yoav Ben Seruyah, the brilliant general of David’s
6 David HaMelch A”H designated his son Shelomo as successor to Israel’s army whose unsanctioned assassination of two competitors (Avner Ben
throne. Shelomo’s mother was BatSheva. But another son, Adoniyahu Ner and Amassah Ben Yeter) made him liable to death. To avoid being
(the son of Hageet) was the focus of a plot to usurp David’s monarchy and killed, Yoav planned to install his own man as king.
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