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Sefer Chafetz Chayim םייח ץפח רפס 3 VOL-3
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Yud 'י ללכ - םייחה רוקמ

him pain or humiliated him or verbally abused him or something הז רבדּ לבּקַל םיִעְמוֹשּׁה םירִוּסא הָתּע םגֶּשׁ ףאו )דכ(
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comparable).
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ראֹבְמכו ,םבִּלבּ ןוֹדּנּה הז ידֵי לע הנּגְּתיֶּשׁ ,הטלחהבּ
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As an example, if it becomes clearly known to the speaker that this
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person plans to insult or antagonize him because of some issue רבדּה ןיאֶשׁ ףאֶשׁ ,אמְעט וּניה ,'א ףיִעס 'ז ללכִבּ ליֵעל
and if the speaker tells this to some influential people or to his טרְָפּ דוֹע רסח ילוּא ןכ יִפּ לע ףא ,וֹרקִּעֵמ רקֶֶשׁ הזּה
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relatives and explains to them all of the details of the issue and
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they see for themselves that the speaker is right and it is possible וֹפוֹסִּמ ןינִעה הז הנַּתְּשׁי וֹדי לע רֶשׁא ,הֶשֲׂעמּה הזל דחא
that they will prevent this person from implementing his intended יאנגִל וֹטיִלחהל הָתּע תֵעל םהל רוּסא ןכּ לע ,וֹתלִּחְתִל
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action. Or even if the issue was something that happened in the
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past, that this person had already insulted and antagonized him, םהינזאבּ רבדּה סנכּי םינפּ לכּ לע לבא ,רוּפִּסּה הז רוּבֲע
and this speaker assesses that if he tells his story to this person’s חיִכוֹהלוּ אוּה תמא םִא רבדּה רחא רקֹחל וּארְיֶּשׁ ,הז ןינִעל
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relatives or to influential people and they will stop this person from
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insulting and abusing him again in the future. In all of these and ילוּאו ,םיִערָה םירִבדּה וילע םירְִפּסְמֶּשׁ ,אוּהה שׁיִאה תא
other comparable circumstances (35) it is permissible to tell others
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what happened even though this person will be disgraced in the ליֵעל ראֹבְמכּ ,תוֹיִּלֲעוֹתּ ראְשׁ דוֹעו ,םהירֵבדִל עמְשׁי
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esteem of these people, since the speaker had no intention that the .םָשׁ ןיּע ,'ד ףיִעסבּ
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humiliation per se would follow but only because in so doing he
wanted to protect himself from suffering a monetary loss or other
damages or anguish or humiliation. רבּדְַמֶּשׁ ,אוּהה שׁיִאה ןִמ המיא וילע ןיאֶשׁכּ )הכ( ,הז לכו .ח
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Mekor Hachayim K10/14. However, people must be very, very careful in using this ,וֹמִּע ערַהל וֹדי לאל שׁיֶּשׁ ,המיא וילע שׁי םִא לבא ,וילע
Be'er Mayim Chayim on page 379
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,וֹרבחל הָשׂעֶשׁ ,הלועה וילע רפּסל לקֵהל שׁיֶּשׁ רָשְׁפא
leniency (telling others about the harm done by “this person” to
others or to the speaker himself) not to neglect any of the details
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of the seven rules brought at the beginning of this Kelal. Because
if they are not especially careful, it will be so easy for them to
be trapped by their Yetzer Hara and become habitual speakers
of Lashon Hara in violation of strict Torah law, all because they
misapplied the leniency described above. Because it is so easy
to fall into Lashon Hara, I am going to explain again here all of
the rules described above (that permit this leniency) and add some
additional details. These rules in summary are as follows: After he
(the speaker) knows (36) that his fellow Jew has still not changed
his attitude in the issue between them, and the speaker’s intention
is to achieve a useful outcome, as we explained, it is permissible to
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