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

person’s relationship with G‑d, it is forbidden to speak about this ןילוקלקו תוליכרו ,וזה תלעותה דואמ הקוחר
person even if the observer complies with all of the seven rules listed
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above in the 2 halacha, except if one sees this person intentionally תאנואו תקולחמ ונייהד תוליכר י"ע אובל ןיליגרה
repeating the sin and his actions are well known throughout Jewish יל הארנ כ"ע ,ז"יע אוביש בורק רתוי ב"יכו םירבד
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society to be sinful. Please see above, the 4 Kelal, the 7 halacha תלעות אללש ןפואב ותונג םסרפל רוסאל טושפ
where all of the details of this exception were discussed (30).
םאש רעשמ אוהש אל םא .ןודינל הלגתי ןפ ,היהי
ומצעב לוכי היהי ,קזינהו לזגנהל עדווי ףוסבל
Be’er Mayim Chayim הז ןפואב אלהד .רתומד ,ויפמ ועלב תא איצוהל

(K10/10/1) – (29) .. it is equally Lashon Hara: This is how the ומכו ומצעב קזינהו לזגנהל וליפא תולגל רתומ
Shetah Mekubetzet expressed the law in his commentary on Gemara
Babba Batra (cited above) quoting Rabbeinu Yonah, that “this person ךירצ ךא ,תוליכר תוכלהב ןמקל ה"יא ראבתיש
grasps onto this sin or some other sin, knowingly repeats it and not by ןמיסב םיראובמה םיטרפה לכ הזב כ"ג ורסחי אלש
accident incorporates it into his lifestyle.” But if someone passes by
and happens to observe him (meaning, that if the observer saw him do it .הז
only once, then it is appropriate to believe that perhaps he regretted his ןמקל ןייע .ותוא שקיב םא וליפא ינהמ אל )טי(
actions and did Teshuvah. Someone who is quick to disclose this person’s
sin is himself a criminal, because in disclosing what he saw he himself תושעל ידכ ש"מו .ח"ס 'ט ללכ תוליכר תוכלהב
commits a sin, as Rabbeinu Yonah writes in section #215. (Please see that
reference). (However, in this particular circumstance) it is a mitzvah to כ"ג ךל הארא טושפ רבד אוהש ףא ,ו"ח רוסיא
publicly denigrate this person. איהה לע ח"מ ןמיס מ"בד ק"פ ש"ארב הזל רוקמ
And what I wrote “and the action is well known throughout Jewish society .ש"יע נ"רד היתבירקד השעמ
to be a sin” is a quotation from Rabbeinu Yonah, in the middle of section
#219; that this person is unconcerned about committing a sin that everyone
else knows is a sin. Please see that reference. Practically this entire law .בא א"י ,ןסינ 'א ,ולסכ א"כ - תרבועמ הנש .בא ז"ט ,ןסינ ז"ט ,ולסכ ז"ט - הטושפ הנש :ימוי חול
is also brought down there in Shaare Teshuvah as a leniency (where he
permits speaking about this person), except that here the Shetah Mekubetzet םייחה רוקמ
adds his own novel insight, that the Torah permits further publicizing this
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person as not being “your fellow Jew.” Nevertheless, the disclosure ,וֹרבח לע ערָה ןוֹשׁל רפּסְמ דחאֶשׁ )כ( ,האוֹר אוּה םִאו .ה
must be made “in the presence of three people” so that society will not ֵ ֲ ַ ָ ָ ֵ ַ ָ ֶ ֶ ְ
suspect the observer’s \ speaker’s motives. םִא ,ןכלו .וֹרבחל םדא ןיבֶּשׁ ,תוֹנוֲֹעה ללכִּמ אוּה הז םגּ
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(K10/10/2) – (30) ..where all of the details of this exception תוּנגּ לדֶֹגּ םסרְפל רָתּמ ,ל"נּה םיִטרְָפּה לכּ וֹבּ וּמלְשׁי
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were discussed: It is obvious that all of the details that apply here apply
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there as well. Please see the reference there in the 32 notation of the ואלבּ םִא קרַ ליִעוֹמ וֹניא הז לכו .םדא ינבִל הזּה רפּסְמה
Be’er Mayim Chayim. However, it is also obvious that what we wrote .וילע רפִּסֶּשׁ ,שׁיִאהל רבדּה הלּגְּתנ רבכּ ןכּ םגּ )ךְכּ אלֹבּ( יִכה
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at the beginning of that halacha, “that it was unmistakably known that ָ ְ
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the theft was not returned,” etc., that concept is not relevant here since ףא ,רבדּה רפּסל רוּסא ,רבדּה הלּגְּתנ אלֹ ןידֲַע םִא לבא
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341 312
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