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

gemara was that Rebbe Abbah did not come to court to appear before לבא ,םוקמל םדא ןיבש ןינעב ונבתכ הז לכ הנהו
Rebbe Zerah simultaneously with Rav Gidal because if he did appear
together with him, then most certainly Rebbe Zerah would have asked ןהב גהנתמ אוהש ףא וריבחל םדא ןיבש םינינעב
Rebbe Abbah – “Why did you buy the property since Rav Gidal was a poor וניאד וחיכוהל ונא ןיבייוחמ םימעפ המכ ןידכ אלש
man who was negotiating for it?” Most certainly Rebbe Abbah would
have answered here too that he did not know Rav Gidal was negotiating ריתה ר"השל ןינעל קרו .ז"יע ךתימע ללכמ אצוי
for the property, which was the truth, as that is how he responded to (his קר ךתימע ללכב וניאד םושמ אלו ,הנוי 'ר וילע
rav) Rebbe Yitzchak Napacha. (And if this was happening in a court)
why would Rebbe Zerah have traveled to Rebbe Yitzchak Napacha and לבא ,ול םשא רשאל רוזעלו תמאל אנקל םושמ
voiced his protest? Therefore, most certainly Rebbe Abbah was not in the ראש לכלו םיער תבהא ןינעלו החכוה ןינעל
presence of Rebbe Zerah when Rav Gidal come to him (to file his protest).
Moreover, if Rebbe Zerah was a judge in this matter, how could it have ןיבייוחמ ונתימע שיאל ןיווצמ ונא רשא םינינע
been possible for Rav Gidal to present his arguments without Rebbe Abbah םוקמל םדא ןיב ןינעבד רבדל היארו .ול םג ונא
being present to hear the accusation? Therefore, most certainly Rav Gidal
expressed his protest to Rebbe Zerah in the context of a story one person ומע רעש לכ רשא בתכש ט"יר רמאמב י"ר הנתה
was telling to another person, how Rebbe Abbah “wronged” him. But ה"לאד ותנוכ לילעב הארנו ,הריבע איהש םיעדוי
that disclosure is in fact Lashon Hara, as I wrote above. Therefore you
must say that the circumstances are as I wrote above, that the disclosure is םדא ןיבב עודי הז רבדו .ךתימע ללכב אוה ןיידע
permitted if the outcome would be beneficial. Rav Gidal’s motivation was רעצו קזנו לזגב הנוי 'ר רייצש המ לכב וריבחל
to enlist Rebbe Zerah’s help in recovering the property for him and Rebbe
Zerah’s motivation in telling Rebbe Yitzchak Napacha was for him to הדי לע רשא הביס דצמ הלחתכל אב אוה תשובו
speak to Rebbe Abbah since he was Rav Abbah’s rabbi and most certainly ףא ,וריבחל הז רבד תושעל רתומש והעטה רציה
he would listen to him as was evident from Rebbe Yitzchak Napacha’s
reply – “Wait until he travels up to us during the pilgrimage festival,” as ול אצמ פ"כע ךא ,ובירב קידצ ודגנכשה תמאבש
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Rashi explains in that reference. But his motivation was not, G‑d forbid, וביר שיאל תושעל רתומש ותותפל םוקמ רציה
to denigrate Rebbe Abbah but rather to strive to achieve the truth of the
rd
matter. Rabbeinu Yonah writes about this in Share Teshuvah (3 sha’ar) כ"ג הוצמש רציה והתפמ םימעפלו ,חצר רבד לכ
section #221 (Rabbeinu Yonah’s statement there supports what I have said הככ השעי רחא שיאש ומצעב הארי םאו ,הזב שי
here). And perhaps we can say that the obvious reason Rebbe Zerah did
not immediately reprimand Rav Abbah was because Rebbe Zerah was held ומכ רחא שיאל םירבד תאנואו תשובה וא הלועה
in high esteem by all of society, as Rabbein Yonah writes in section #228, אוהש רמאל וילע ולוק םירי הז שיאל השוע אוהש
th
please see that reference. And even though what we wrote above (in the 7
notation) quoting all Authorities, that in all circumstances one is obligated ,םנחב לארשימ םדאל שייבמ וא קשוע
to first rebuke a fellow Jew, it is also possible to say that Rebbe Zerah was
far away from Rebbe Abbah and was unable to rebuke him.
ויניע תא רועמ רציה קרש שוחב ןיאור ונא כ"או
(K10/13/3) – (35) .. In all of these and other comparable
circumstances: It is not necessary for the speaker to tell his story “in לכ הרותה התוצ אל וילע יחכונה שיאלש רמאל
תבהאו 'וגו אנשת אל ןישעהו ןיואלה תורהזאה
Rashi: in the citation beginning with the words “to make a pilgrimage”. רמואל איצונ ךיא כ"או ,הזב אצויכו ךומכ ךערל

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