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םייח ץפח רפס
Sefer Chafetz Chayim ערה ןושל ירוסיא תוכלה
Hilchot Esurei Lashon Hara א הכלה - ז ללכ
Kelal Yud

achieve a useful outcome (10) as we will explain further on in
the halacha of this Kelal.
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Moreover, the speaker may not benefit at all, G-d forbid, in 'ז ללכּ
discrediting this
sinner, nor may he make his remarks as a result of some prior
hatred that he had for this person; רַמֱאנ םִא ,ערָָה ןוֹשׁל תלבּקַ רוּסִּא רַאֹבי הז ללכבּ
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6. If the speaker is able to achieve a useful outcome by some other הֵבּרְַהֵמ רוּפּסַּה עַמָשׁ םִא ןידִו .וינפבּ וֹא הָשׁלְֹשׁ ינפבּ
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strategy that would circumvent the need (11) to use Lashon Hara
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against this sinner, then in any circumstance it is forbidden to ,וֹמּתּ יפל ַחיסֵמִּמ וֹא ,ריִעבּ אֵצוֹי לוֹקֶּשׁ וֹא ,םיִשׁנֲא
use Lashon Hara; .םיפיִעס ד"י וֹבוּ ,ירֵתּ יֵבכּ הּל ןָמיֵהְמִּמ וֹא
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. The speaker’s remarks may not cause any additional harm (12)
(to this sinner) over and beyond the punishment he would have
received had he appeared in court where testimony was brought
against him, been convicted by its judges and punished to
the level that the law required. Please see a definition of these .זומת ח"י ,'ב רדא 'ח ,ןושח ט"כ* - תרבועמ הנש .זומת ו"כ ,רדא ו"כ ,ןושח ז"כ - הטושפ הנש :ימוי חול
terms further on in the 9 Kelal of the Laws of Esurei Rechilut .'ל םוי לש דומילה תא םג ט"כ םויב םידמול ,םימי ט"כ קר ןושח שדוחב שי םא *
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(the & 6 halachot) as that is the appropriate place to explain
these details. םייחה רוקמ
רפּסְמ רפּסְמה םִא וּלִּפא אוּה ערָה ןוֹשׁל תלבּקַ רוּסִּא .א
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Be'er Mayim Chayim on page 299 ןכ יִפּ לע ףא ,םיִשׁנא המּכּ ינְפִל )א( םוּסרְִפבּ םירִבדּה תא
Mekor Hachayim the offender and does not commit the sins he is observing (and םיִעְמוֹשּׁהל שׁי קרַ ,תמא רבדּהֶשׁ ,הז תמחֵמ טיִלחהל ןיא
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K10/3. And all of this is if the speaker is more virtuous than
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subsequently reporting). But if he (this observer) is a sinner just
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רבדּהֶשׁ ,םהל ררֵבְּתי םִאו ,רבדּה תא רקֹחלו הזל שׁוּחל
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like him (13) and he suffers from the same sickness, meaning he
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.הז לע וּהוּחיִכוֹי ,תמא
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commits the same sins as the victim, then this observer is forbidden
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to publicize the victim’s sins. Because this type of person, in
publicizing the sins of the victim has no intention to do good
and is not motivated by a sense of “Yir’at Shamayim” \ a fear of
Heaven. Instead this person is driven by a passion to be gleeful
at the expense of someone else’s suffering and degradation. The םייח םימ ראב
prophet Hoshea addressed this mindset when he said (1: ) “and I ראבב 'ב ללכב ליעל ןייע .םישנא המכ ינפל )א(
have remembered the blood of Yizre’el shed by the House of Yehu.” םירמאמ המכ םש יתאבהש 'ב תואב םייח םימ
Even though Yehu was fulfilling Hashem’s will to annihilate the םינידה ולא לכב קוליח םוש ןיאד עד .הזב םישרופמ
monarchy of Achav in the Valley of Yizre’el, he was complying
with the prophet’s instructions and as a reward G‑d granted four ןושל תלבק ןינעל הז ללכבו םדוקה ללכב ונבתכש
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