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

“sinner” will harm him. But if he is afraid of the “sinner” because םִאֶשׁ ,ליִלֲעבּ ןיִאוֹר וּנאֶשׁ וֹמכּ ,םיִשׁנא הבּרְה ,םיִבּרַה
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he has the resources to harm him, then it is possible that the law
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allowing the disclosure of the “crime” he observed might be lenient ,תחא ריִעבּ וֹנוֹצרְִכּ תוֹפי םינפּ רבסבּ דחאל וּלבּקַי אלֹ
and the observer may make his comments even without three people רוּבֲע תוּנגִל םסרְפְמ ,תרֶחא ריִעל ךְכּ רחא עסוֹנ אוּהֶשׁכּ
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being present to hear them.
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.וינינִעבּ וּהוּעיִּס אלֶֹּשׁ ינְפִּמ ,םָשׁדּ םיִבוּשׁחה םיִשׁנאה הז
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Be'er Mayim Chayim on page 337
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יאדּובּ )בל( ,ריִעה לכל םָתס הז רוּבֲע הזּבְמ םִא ןכֶּשׁ לכו
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K10/9. But if this observer is someone with an established public ,תמא לע וּלִּפא ,ערָה ןוֹשׁל רוּסִּא יִכּ ,אוּה יִליִלְפּ ןוֹע
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reputation (26) as someone who would not flatter another person
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(by making a public show of respect for him while denigrating him ,יִטרְָפּ שׁיִא לע רפּסְמ םִא וּלִּפא אוּה ,הלְעמל וּנבַתכֶּשׁ
privately) and anything he would say to others about a person he תנוּמאבּ םיקִיזחמּה לארְָשׂיבֶּשׁ המלְשׁ ריִע לע ןכֶּשׁ לכו
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would repeat back to him because he is not afraid of anyone (27),
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and his acknowledged public reputation is as someone who only .אוּה לוֹדגּ ןוֹע יאדּו ,'ה
speaks the truth, then this observer is allowed to publicly disclose
the “crimes,” the interpersonal sins that one Jew committed against
his fellow Jew (28) even not “in the presence of three people” since
this speaker knows the sinner would not accept any rebuke. Because ידֵי לעֶשׁ ,רֵעַשְׁמ אוּה םִאדּ ,יִל הארְנ ןכ יִפּ לע ףאו .גי
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people will listen to this type of person (this observer) and they will
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not suspect him of being a flatterer or liar. People will know that הלוע וֹל הָשׂע )גל( ינוֹלְפֶּשׁ ךְיאה ,םיִשׁנאל רפּסיֶּשׁ ,הז
in making his disclosure he is only striving to reach the truth of the לע תלעוֹתּ הזִּמ וֹל אוֹבל לכוּתּ ,הזבּ אצוֹיּכו ןוֹממ ןינִעבּ
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matter, to assist the Jew who was “wronged” and to publicize the
Mekor Hachayim But even so, in cases such as this, as we have written above in קזּההו הלזגּה וֹל ביִשׁי הז ידֵי לע ילוּאו ,הז לע וּהוּחיִכוֹי
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םִא ,וֹל ןיִעמְשׁנ ןהירֵבדֶּשׁ ,םיִשׁנאל רפּסיֶּשׁ ,ןוֹגכּ ,אבּהל
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evil doings of the sinner.
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the halacha, one must be extremely cautious to comply with all
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,םָתִּאֵמ שֵׁקּבלוּ םהל רפּסל וֹל רָתּמ )דל( ,הזבּ אצוֹיּכו
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of the rules that I listed above at the beginning of this Kelal and
,רוּפִּסּהֵמ אבּהל לע תלעוֹתּ ריּצי םיִמעְפִלו .הזבּ וּהוּעיּסיֶּשׁ
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there the only condition I omitted was the requirement to make the
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disclosure “in the presence of three people.”
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תאנוֹאו תֶשֹבוּ רעצ ןינִע וּניהדּ( ןוֹממ ןינִעבּ אלֶֹּשׁ וּלִּפא
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Be'er Mayim Chayim on page 341
K10/10. Understand something else very clearly! That it is equally ,)הזבּ אצוֹיּכו םירִבדּ
Lashon Hara (29) to speak about an interpersonal sin someone
committed just as it is a sin to speak about a sin someone committed
in his relationship with G‑d. However, when the sin involves this
person’s relationship with G‑d, it is forbidden to speak about this
person even if the observer complies with all of the seven rules listed
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