Page 381 - V3

Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Yud - Halachah 13 אי הכלה - י ללכ

the Torah only allows the story to be told in a Beit Din. And even though לכל הארנ אוהש אל םא ,ךתימע ללכמ הזה רתומ
the condition that Rabbeinu Yonah requires for allowing the disclosure,
73
i.e., the speaker is striving to achieve the truth, is not applicable here, קר ןפוא םושב תועטל המב רבדה ותואב ןיאש
nevertheless it is obvious that it is permitted to tell the story to others. ןייעל שי זא טושפ ןלזג וא בנג אוה הזה אטוחה
Similarly in the context of the issue of Rechilut, the leniency of Rabbeinu
th
Yonah does not apply here as well, as I wrote above in the 20 notation .הזב אצויכו החכוה ןינעל הזב הברה
of the Be’er Mayim Chayim. And even so, in a case of monetary matters
where the speaker knows this person wants to harm someone else or in
a case where someone else was about to be humiliated, for example, the
speaker heard that this person said “If I meet up with so‑and‑so in such‑ .בא ד"י ,ןסינ 'ד ,ולסכ ד"כ - תרבועמ הנש .בא ט"י ,ןסינ ט"י ,ולסכ ט"י - הטושפ הנש :ימוי חול
and‑such a place I will scorn and antagonize him” and the speaker knows
this person is capable of carrying out his threat, then most certainly it is םייחה רוקמ
permissible to tell this “someone” as long as the speaker knows that his
story will result in this “someone” protecting himself from this person and רפּסל וֹמצעל ריִתּהל אלֶֹּשׁ )אל( ,רהזִּל שׁי דֹאְמּ המוּ .אי
ְ
ַ
ֵ
ֵ
ָ
ְ
ְ
ַ
ֵ
ַ
ְ
ַ
this “someone” will not experience the outcome intended by this person.
(All this is) as I will write further on, with G‑d’s help, further on in the Laws וֹא ,וֹלזגוּ ,ינוֹלְפוּ ינוֹלְפּ םִע קסֵע וֹל היהֶשׁ ךְיא ,םירִחאל
ִ
ִ
ֵ
ֶ
ֲ
ָ
ָ
ְ
ַ
ָ
ֵ
rd
th
of Esurei Rechilut (9 Kelal, 3 halacha), and the speaker’s disclosure is
ֵ
ָ
ְ
ְ
ְ
ְ
ֶ
ָ
ֶ
ֶ
exempt from the laws of Rechilut because his primary intent in making לכו וֹשׁיִּבוּ וֹרֲעִצ וֹא ,וֹפרְחֶשׁ וֹא ,ןפֹאה הזבוּ הזבּ וֹקָשֲׁע
those remarks was to prevent any damages from occurring and to settle
ַ
ַ
ֲ
ַ
ְ
ְ
the dispute. So too is the law the same in our case, that the disclosure is ,וֹמצעבּ עדֵוֹי אוּה םִא וּלִּפאו ,)הֶזָבּ אֵצוֹיַּכּ לָכְו( אָנְוַגּ יאַהְכּ
exempt from the laws of Lashon Hara since the speaker’s main intention is ףיִעסבּ ןמּקַל ראבנֶּשׁ ןפֹאבּ אלֹ םִא( הזּה רוּפִּסּבּ רֵקַּשְׁמ וֹניאֶשׁ
ַ
ֵ
ַ
ֶ
ְ
ֶ
ְ
ְ
ֵ
ָ
ְ
ָ
ָ
to protect himself and not to denigrate his fellow Jew.
ַ
ֶ
ַ
ָ
ְ
ַ
ָ
ֲ
ָ
ִ
ָ
ַ
ֶ
,ל"נּה רֵתּהה יֵטרְָפּ ראְשׁ לכּ הזל וּפרְטצי םִא וּלִּפאו ,)ג"י
I found a proof to this concept in Gemara Kedushin (59a) in the beginning
ְ
ֶ
ְ
ֵ
ְ
ֶ
ַ
ְ
ַ
ְ
ְ
ֵ
ַ
ַ
ָ
ָ
ִ
ַ
ַ
of the 3 perek (chapter entitled “One who says to his neighbor”): “Rav םסרְפל ,וּניהדּ ,תלעוֹתל רוּפִּסּה תֵעבּ וֹתנוּכּ ןיא יאדּובדּ
rd
Gidal was negotiating for a parcel of land. Rebbe Abbah went and bought
ְ
ְ
ֵ
ָ
ֲ
ְ
ֵ
ְ
ָ
ָ
ָ
ֵ
it. Rav Gidal went and complained to Rebbe Zerah. Rebbe Zerah in turn ,םדא ינבּ יניֵעבּ העְשׁרִ יֵשׂוֹע וּזוּביֶּשׁ ידֵכּ ,וֹרבח לֶשׁ וֹתוּנגּ
went and complained to Rav Yitzchak Napacha. He said “Wait until he אוּהֶשׁ ידֵכּ וֹא ,םיִערָה םהיכרְדַבּ תכללִּמ הז ידֵי לע וּרהזּיו
ִ
ָ
ְ
ֶ
ַ
ֶ
ְ
ָ
ֲ
ְ
ֶ
ֶ
ְ
ָ
ֵ
(Rebbe Abbah) travels up to us during the pilgrimage festival.” When
ְ
ְ
ְ
ַ
ִ
ְ
ַ
ַ
ַ
ֶ
ַ
ֶ
he arrived they located him and asked him – “If a poor man is searching הז ידֵי לע ילוּא ,וֹתוֹא תוֹנּגְמ תוֹיּרִבּהֶשׁ וֹמצעבּ הארְי
for his morsels and someone else came and took the food away from
ְ
ָ
ְ
ְ
ַ
ָ
ַ
ֵ
ְ
ָ
ָ
ְ
ָ
ֵ
him, what would you call this person?” He answered – “This person is ינבּ יניֵעבּ וֹתוֹזּבל ידֵכּ וֹתנוּכּ קרַ ,םיִערָה ויכרָדִּמ בוּשׁי
a Rasha!” So they told him, “Sir – in that case why did you do just that עגנֶּשׁ הז רוּבֲע ןוֹלקָלוּ הפּרְחל םהינְפִל םסרְפיֶּשׁ ,םדא
ְ
ָ
ַ
ֻ
ֶ
ֶ
ֵ
ָ
ֶ
ָ
ַ
ָ
ְ
ְ
same thing (to Rav Gidal)?!” He answered – “I did not know he was
ִ
ָ
ְ
ְ
negotiating for the property.” Please see that reference. Rashi explains וּלבּקְַתי וירָבדֶּשׁ ,רֵתוֹי הארְיֶּשׁ לכו ,וֹדוֹבכִבּ וֹא וֹנוֹממבּ
ְ
ָ
ֶ
ִ
ְ
ְ
ָ
in the citation beginning with the words “He complained to” that he (Rav
ְ
ֵ
ָ
ֵ
ֵ
ֶ
ְ
ְ
ַ
ְ
ִ
ַ
Gidal) expressed his protest to Rebbe Zerah and most certainly Rebbe רוּבֲע ןוֹיזִּבלוּ תוּנגִל םהיניֵעבּ םסרְפְּתיו ,םיִעְמוֹשּׁה ינְפִל
Zerah was not a judge in this matter because the understanding of that
ִ
ְ
.הזִּמ הנהנ רֵתוֹיו חֵמָשׂ רֵתוֹי היהי ,הז
ַ
ֶ
ֶ
ְ
ֶ
ֶ
ֶ
ֱ
…because the speaker is personally involved.
371 346
volume 3 VOL-3 12 volume 3