Page 86 - V3

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

Lashon Hara that they hear from this boor and it will be difficult for ידֵי לע אלֹו ,וֹמצעבּ רבדּה הז הארְיֶּשׁ .ןוֹשׁארִָה טרְָפּ
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this observer to erase the impressions this boor made on the people’s
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heart (as Shelomo HaMelech teaches in Mishle – 18:17) “The first יִמ ,וינינִעבּ קזּה וֹל היה תמאבֶּשׁ םגהֶשׁ ,םירִחאֵמ העיִמְשׁ
one (to present his case) seems to be righteous in his grievance,” .וֹקיזּמּה אוּה םִא ,עדֵוֹי
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meaning that first impressions are very difficult to undo). Therefore
it is correct and appropriate that this observer pre‑empt the boor and הז רבדֶּשׁ ,ףכֵתּ טיִלחהל אלֶֹּשׁ ,דֹאְמ רהזִּל .ינֵשַּׁה טרְָפּ
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disclose the remarks made by him and explain to those other people
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the extent of the sin this boor committed. The observer must tell ,הזבּ אצוֹיּכו תֶשֹבוּ םירִבדּ תאנוֹאו קזּהו לזגּ ללכִבּ אוּה
these other people how this boor is wanton in his remarks and that
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there is no substance to the denigration aimed at the victim. All this ןידּה םִא ,הרָוֹתּה יכרְדּ יִפּ לע הלִּחְתִּמ בֵטיה ןנוֹבְּתי קרַ
so that when this boor does approach these other people with his ,הזבּ אצוֹיּכו שׁיּבְמהו קיזּמּהו ןלזגּה אוּה וֹדּגנכֶּשּׁהו ,וֹמִּע
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degrading remarks they will not believe him at all, and even more
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than that, these other people will stand up to this boor and rebuke האוֹר םדא ןיא יִכּ ,לֹכּה ןִמ ריּצל הֶשׁקָ הז טרְָפּ טעְמִכו
him for making those comments. When this boor sees their reaction הזבּ לֵשׁכּי םִאו ,ויניֵעבּ רָשׁי שׁיִא ךְרֶדּ לכו ,וֹמצעל בוֹח
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and realizes they will not accept his remarks and that they consider
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him to be disgraceful and shameful, he will certainly take care not רוּסִּאֵמ רוּמח אוּה רֶשׁא ,ערָ םֵשׁ איִצוֹמ ללכִבּ אוּה אליֵמִּמ
to repeat again the comments he made about the victim. Therefore, .ערָה ןוֹשׁל
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in this instance it is certainly permissible to repeat the remarks
made by this boor because it will save the victim from shame and םִאֶשׁ )זל( רָשְׁפאֶשׁ ,רֵעַשְׁמ אוּה םִאֶשׁ .יִשׁילְשַּׁה טרְָפּ
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humiliation. It will also save both the speaker and the listener from
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going into Gehinnom (because in speaking together they are saving ,וֹמִּע רבּדַל אוּה ךְירִצ ,תלעוֹתל היהי ,וֹמצעבּ וֹמִּע חכּוְתי
Mekor Hachayim Be'er Mayim Chayim on page 331 לכּ היהיֶּשׁ םינפּ לכּ לע ,רהזּי רֵתוֹיבּ .יִעיברְָה טרְָפּ
the victim). In so doing, this observer also fulfills the mitzvah of
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.םיִשׁנאל רבדּה םסרְפיֶּשׁ םדֶקֹ
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rebuking a fellow Jew.
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רֵתוֹי ןינִעה םזּגל אלֶֹּשׁו ,רקֶֶשׁ תברֲֹעַתּ יִלבּ ,תמא רוּפִּסּה
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K10/7. Now I will explain the third rule listed above in the
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,ןטקָ טרְָפּ םוּשׁ רוּפִּסּבּ רסּחל אלֶֹּשׁ ,וּניהדּ ,אוּהֶשּׁ המִּמ
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nd
halacha, namely that the speaker must first rebuke the sinner
as the first routine step to follow (in matters such as this). But if
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תמאבֶּשׁ ףא ,וֹרבח לֶשׁ תוּכז דצ אוּה הז רבדֶּשׁ ןיִבֵמ אוּהֶשׁ
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the speaker knows beforehand or realized (23) this sinner will pay
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no attention to him and will not accept his rebuke, then he has no
obligation to rebuke the sinner. But when he does disclose this
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לכּ הנּגְתי אלֹ ,הז תוּכז דצ םיִעְמוֹשּׁה וּעדְי םִא ,םינפּ
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sinner’s behavior, he must be careful to do so “in the presence of לכּ לע לבא ,וֹרבח תא קידּצהל ליִעוֹמ הזּה רבדּה ןיא
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three people” because if he discloses the sinner’s remarks to only ינְפִל דֹאְמ הנּגְתי ,הז רבדּ ריִסחי אוּהֶשׁכוּ ,םהינְפִבּ ךְכּ
one or two people he will give the appearance of someone whose ,רבדּה ללכּ .הז טרְָפּ רסּחל אוּה לוֹדגּ רוּסִּא - םיִעְמוֹשּׁה
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intention is not to have word of his disclosure get back to the victim.
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In so doing, he will appear as being someone whose only intention אוּה ירֵה ,ןכ אלֹ םִאדּ ,איִהֶשּׁ המִּמ רֵתוֹי הלועה לידּגי אלֶֹּשׁ
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is to take pleasure in speaking Lashon Hara about others by publicly
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volume 3 volume 3