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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Yud 'י ללכ - םייחה רוקמ

generations of Yehu and his descendents kingship over the ten tribes אלֹ ינא :ביִשׁי )גמ( קרַ ,וֹמצעבּ הארָ םִא וּלִּפא ,רבדּה
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of Israel, nevertheless, ultimately the blood he shed in killing the
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House of Achav was remembered and counted against him because םִא וּלִּפא רֶשׁא ,רבדּ אוּהֶשׁ אלֹ םִא( רבדּה תא יִתיִשׂע
Yehu himself was a blatant sinner.
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ןכּ םגּ היה ,הזבּ ללכּ וֹדְשׁוֹח היה אלֹו וֹלאוֹשׁ היה אלֹ
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ןיבדּ ,םינינִעֵמ אוּה הז רבדּ םִא ,ןוֹגכּ ,וֹל רפּסל ךְירִצ
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Be'er Mayim Chayim on page 303
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םִא וֹא ,הז ללכִבֶּשׁ םיִטרְָפּה לכּ וֹבּ וּמלְשׁנו ,וֹרבחל םדא
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K10/4. The fifth rule cited above in K10/2, that it is permitted to
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disclose the “crime” committed by one Jew against another if the ,םירִבדּה וֹבּ וּמלְשׁנו ,םוֹקמּל םדא ןיבדּ ,םינינִעהֵמ אוּה
disclosure will achieve a useful outcome, as I will explain now, .)םָשׁ ןיּע ,'ח ,'ז ,'ה ףיִעס 'ד ללכִבּ ליֵעל וּנבַתכֶּשׁ
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it goes without saying that if the “listeners” themselves can assist
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the victim who was robbed (14) or humiliated or cheated, then it ,שׁפנ לעבל יוּארָ לבא ,ןידּה דצִּמ אוּה וּנבַתכֶּשׁ הז לכו
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is obvious that the disclosure is permitted. Even if this “useful
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outcome” cannot be achieved in making this disclosure but instead ,הזִּמ וֹמצע תא טיִמְשׁי אלֹו ,ןידּה תרַוּשִּׁמ םינְפל הֶשֲׂעיֶּשׁ
the speaker’s motivation was to keep his listeners far away from ינוֹלְפּ שׁיּבְּתיו ,לאוֹשּׁהל עדּוְתיֶּשׁ ,תוֹיהִל לוֹכיֶּשׁ םוֹקמבּ
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this sinner (15) and his evil lifestyle and that they would demean
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and decry evil people, the disclosure should still be made. Perhaps המּכבּ ).א"י ףדּ( ןירִדְהנסבּ וּניִצמ הזִּמ רֵתוֹיו ,הז ידֵי לע
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this sinner himself will change his lifestyle for the good when he
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hears society degrading him because of his evil ways. Therefore, יִמ עדּוְתי אלֶֹּשׁ ידֵכּ ,המְשׁאה םמצע לע וּליִטִּהֶשׁ ,םיִאנַּתּ
this disclosure is also exempt from the esur of Lashon Hara and is ב"כ ןמיִס "םידִיִסח רפס"בּ )אבוּמ( אָתיִא ןכו ,אֵטוֹחה אוּה
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in the category of “achieving a useful outcome,” since the speaker דחא רבדּ הָשֲׂענו םדא ינבּ תרַוּבחבּ אוּה םִאו :וֹנוֹשׁל הזו
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Mekor Hachayim to strive to reach the truth of the matter. Perhaps some future good .םָשׁ ןיּע ,'וּכ אטח אלֶֹּשׁ יִפּ לע ףא ,יִתאטחֶשׁ
had no desire to benefit personally (16) from this other person’s
flaws. Rather his whole motivation in assisting his fellow Jew was
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אוּה ינא :רמאֹיֶּשׁ ךְירִצ ,אֵטוֹחה יִמ עדַוֹנ אלֹו ,ןגֹהכּ אלֶֹּשׁ
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will emerge as a result of his disclosure. (Please see the following
Hagahah).
But if this speaker assesses the situation and decides with certainly
that nothing useful will result from his disclosure, for example,
the people he is speaking to are also evil, and they are people who
routinely act in this same way and don’t consider their actions to be
at all sinful. Then the speaker must be very careful with those kinds
of people not to mention this subject at all. Besides that fact that
4 As the prophet says (Melachim-Beit: 10:30) “Because you have fulfilled My
will to destroy the House of Achav, four generations of your children will rule
as kings over the tribes of Israel.”
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