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

rebuke a fellow Jew as long as he upholds Torah and mitzvot, but this היה יאדובו 'וכו ךפהמה ינע אוה אלהו הנק המל
person (who does not fit this description) is no different than a scoffer.
Regarding a scoffer, Chazal (Shelomo HaMelech) teach that one should לע ךפיה לדיג ברש הלחתמ עדי אלד כ"ג ובישמ
not give him rebuke (Mishle 9:8) “Do not rebuke a scoffer.” 'רל כ"חא בישה רשאכו תמאה היה רשאכ וז הדש
Everything written up until this point concerns sins committed by man in לובקלו ךליל אריז 'ר ךירצ היה אלו אחפנ קחצי
his relationship with G‑d. However, concerning sins that are interpersonal,
even if the sin is repeated several times, we are obligated to rebuke him 'רד יאדו אלא ,אחפנ קחצי 'ר ינפל הז רובע וילע
since in committing those sins he still does not leave the category of “your בר וילע לבקש תעב אריז 'ר לצא זא היה אל אבא
brother” except for the sin of Lashon Hara. Regarding this particular
sin, Rabbeinu Yonah permits its public disclosure, not because this person רתומ ךיאה רבדב ןייד אריז יבר היה םאו ,לדיג
leaves the category of “your brother” but because the observer \ speaker ינפב אלש עומשל אריז 'רלו רפסל לדיג ברל ול
strives to reach the truth of the matter and assist his fellow Jew who was
wronged. But regarding the issues of rebuke or of loving a fellow Jew or בר רפיס אמלעב רופיס ךרדד יאדו אלא ,ןיד לעב
any of the other social obligations we are obliged to extend to a fellow ,אבא 'ר ול השע רשא הלועה תא אריז 'רל לדיג
Jew, we are obligated to extend to this person as well. A proof to this
concept: In the relationship between man and G‑d, Rabbeinu Yonah made ומכ יאדו אלא ,ל"נכו הזב שי ר"השל רוסיא כ"או
a conditional statement in section #219 “namely, (if this person committed כ"ג לדיג בר תנוכו ,ירש תלעותלד םינפב ונבתכש
an act) that everyone in Jewish society knows is a sin” and his intention
is clearly understood, then this person leaves the category of “your הדשה רזחותש הז ןינעב אריז 'ר ועייסיש ידכ התיה
brother.” By contrast, in interpersonal matters such as those examples קחצי 'רל רבדה תא ורופיסב אריז 'ר תנוכו ,וילא
illustrated by Rabbeinu Yonah, in matters of theft or damages or anguish
or embarrassment, they come primarily as a result of reasons contrived by וירבדל יכ אבא 'רל רמאיש ידכ היה כ"ג אחפנ
this person’s own Yetzer Hara that convinces him that it is permitted to ןתמה ותבושתמ חכומדכו היה ובר יכ עמשי יאדוב
commit this sinful action against his fellow Jew even though this fellow
Jew is completely innocent. There are times when one’s evil inclination תונגל ו"ח אל לבא ,םש י"שריפכו 'וכו הלעיש דע
seduces this person to behave in any (sinful) manner that he wishes against ת"שב י"ר ש"מכו תמאל אנקל םא יכ אבא 'רל הזב
his fellow Jew to the point of murder. At times he is so seduced to believe
that behaving in this way is a mitzvah. In fact if this person sees someone אהו .)םשד י"ר ירבדל היאר הזמו( א"כר רמאמב
else behaving in exactly the same way against some other fellow Jew, 'רד תוטישפב רמול לכונ הלחת ותוא חיכוה אלד
committing the same “crime” against him or embarrassing him or verbally
oppressing this, this person would get up and loudly protest the injustice ח"כר רמאמב י"ר ש"מכו היה םיברל קזחומ אריז
that one Jew is perpetrating against his fellow Jew, that he is cheating him םיקסופה םשב ליעל ונבתכש המ יפל ףאו .ש"יע
or embarrassing him needlessly.
'רד רמול לכונ הלחת וחיכוהל בייח ינווג לכבד
Thus we see plainly that this person’s Yetzer Hara utterly blinds him in .וחיכוהל לוכי היה אלו אבא 'רמ קוחר היה אריז
his behavior towards his fellow Jew to the point where he truly believes
that the protection offered by the Torah, the Torah’s warnings, the mitzvot
Lo Ta’aseh and mitzvot Aseh, the imperative not to hate a fellow Jew, the הזל ךירצ ןיאו .'וכו םינפואה ולא לכב )הל(
imperative to love a fellow Jew, all do not apply to this “victim.” Since
we see this person is driven by a hateful passion fueled by his Yetzer Hara, וחיכוה םא יעבימ אלד ,אתלת יפאב רופיסה

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