Page 84 - V3

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

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flattering the sinner, to deceive him, and then privately degrading וֹפרְחל הצוֹר ינוֹלְפֶּשׁ ךְיא ,רוּרבבּ וֹל עדַוֹנ םִא ,ןוֹגכּ
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him. Another reason the disclosure must be made to three people
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is that if it isn’t, people will suspect him and say that most certainly םיִשׁנאל הז רפּסי םִאו ,ינוֹלְפוּ ינוֹלְפּ רבדּ לע וֹפדּגלוּ
what he said was not true and that he was fabricating a lie, because תא םהינְפִל ךְירֲִעיו ,ינוֹלְפּ לֶשׁ ויבוֹרקְִל וֹא םיִבוּשׁח
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if not, then why didn’t he go and make his remarks directly to that
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person (the “sinner”)? And if all this happens, nothing useful at וּהוּענְמיֶּשׁ רָשְׁפא ,וֹמִּע ןידּהֶשׁ םמצעבּ וּארְיו ,ןינִעה תַתִּמא
all will come from his disclosure, as was explained above in the
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halacha of this Kelal. Therefore this speaker must publicly ,וֹתוֹא ףרֵח רבכֶּשׁ ,רבע רבכֶּשׁ ,רבדּ אוּה וּלִּפא וֹא ,הזִּמ
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disclose his remarks, meaning in front of (at least) three people, וֹא ,ויבוֹרקְִל רבדּה רפּסי אלֹ םִאֶשׁ ,רֵעַשְׁמ אוּהֶשׁ ךְא
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which is tantamount to disclosing it to the victim (because of the
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rule “word will get out”). In so doing people will not suspect his וֹפרְחל דוֹע אוֹבי ,הזִּמ וּהוּענְמיֶּשׁ ידֵכּ ,םיִבוּשׁח םיִשׁנאל
motives because it is hardly likely that someone with an already רפּסל רָתּמ ,הזבּ אצוֹיּכו םינפאה וּלּא לכבּ )הל( וֹפדּגלוּ
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strong presumption of legitimacy (the speaker) will make a public
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statement that is fundamentally a lie. ינְפִל וֹרבח הזּבְּתי רוּפִּסּה ידֵי לעֶשׁ ףא ,םדא ינבִל רבדּה
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הצוֹר אוּה קרַ ,הזל רפּסְמה תנוּכּ ןיאדּ ןויכּ ,םיִעְמוֹשּׁה
Now, even though it is forbidden (24) for these listeners to accept
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the speaker’s remarks and conclude an opinion that diminishes the וֹא ןוֹממ ןינִעבּ קזנ וּנּמִּמ וֹל היהי אלֶֹּשׁ ,וֹמצע תא רֹמְשִׁל
esteem of this person (the “sinner”), as was explained above in
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the Kelal, in the 1 halacha, because even though the remark .שׁוּיִּבוּ רעצ
was fundamentally not a lie, nevertheless perhaps some detail
was omitted by the speaker in making his disclosure and because וּרסחי אלֶֹּשׁ ,הזּה רֵתּהבּ רהזִּהל ךְירִצ דֹאְמּ המ ךְא .די
of that omission all of the events of that story were completely
Mekor Hachayim (the “victim”) because of that disclosure. However, the listeners רהזּי אלֹ םִא יִכּ ,ןמיִסּה תלִּחְתִבּ ל"נּה םיִטרְָפּה לכּ וֹבּ
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misrepresented from beginning to end. Therefore, it is forbidden
at this moment to conclude a derogatory opinion of this person
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תוֹיהִלו רציּה חפבּ דכלִּהל לכוּי לקַבּ ,הרֵָתי הרָיִמְשִׁבּ
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should pay attention to the disclosure and investigate it to determine
whether or not it is true and rebuke this person accordingly, and if
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םעטִּמוּ .ל"נּה רֵתּהה ידֵי לע אָתירָוֹאדּ ערָה ןוֹשׁל ילֲעבִּמ
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the Lashon Hara spoken against him was true he should be rebuked.
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,ךְפֹנ טעְמִבוּ ל"נּה םיִטרְָפּה לכּ שׁוּרפבּ ןאכבּ רֹזחא הז
Perhaps he will then listen to them (and change his ways to do good)
or perhaps some other benefit will result, as discussed above in the
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halacha. Please see that reference.
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,תלעוֹתל ןוּכְמ אוּהו ,ל"נּה אוּהה ןינִעהֵמ ןידֲַע בָשׁ אלֹ
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וּלּא וּרסחי אלֶֹּשׁ ןפֹאבּ ךְא ,רפּסל רָתּמ ,וּנרְאבּ רֶשׁאכּ
Be'er Mayim Chayim on page 333 וֹרבחֶשׁ ,עדַיֶּשׁ רחא )ול( ,אוּה ךְכּ רוּצּקִבּ םירִבדּ לֶשׁ ןללכּ
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K10/8. Everything we have said until now about this observer :םיִטרְָפּה
disclosing the activities of the “sinner” (“in the presence of three
people”) applies as long as the observer is not afraid (25) that the
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