Page 88 - V3

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

as an interpersonal sin. Therefore if this observer complies with all ןיִבוּתכּה ןירִוּסִּא המּכּ לע רבוֹעו ערָה ןוֹשׁל רפּסְמ ללכִבּ
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of the seven rules listed above (in K10/ ) he is permitted to disclose
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the enormous shame and humiliation of this person (this speaker) .םָשׁ ןיּע ,החיִתְפּבּ הלְעמל
and publicize it throughout society. However, this disclosure is
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permitted only if the victim is already aware of the Lashon Hara וילעֶשׁ ,רקִּעה אוּהו ,*תלעוֹתל ןוּכיֶּשׁ .יִשׁיִמֲחַה טרְָפּ
spoken against him. But if the victim was not aware of those .ג"י ףיִעסבּ וּהוּנבַתכּ ,הזּה רֵתּהה לכּ בבוֹס
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remarks, then the observer is forbidden to disclose those remarks
to anyone because of the rule of “word will get out” and inevitably
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word will get back to this victim for which this observer would be הצֵעבּ וֹזּה תלעוֹתּה תא בבּסל לוֹכי אוּה םִא .יִשִּׁשַּׁה טרְָפּ
culpable for violating the laws of Rechilut, as I will explain further )םינפאה לכבּ( ינוגּ לכבּ יזא ,וילע רפּסל ךְרֵטצי אלֶֹּשׁ ,תרֶחא
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on with G‑d’s help in the section of this sefer dealing with the Laws
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of Esurei Rechilut ( Kelal, halacha). And most certainly it ךְא ,הֶשֲׂעמּה תא רפּסל חרָכמ אוּה םִא וּלִּפאו ,רפּסל רוּסא
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is forbidden to disclose these Lashon Hara remarks directly to the ינְפִבּ ךְכּ לכּ הנּגְתי אלֶֹּשׁ ,הלועה תא ןיִטקְהל לוֹכי אוּה
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victim even if this observer’s sole motivation was to strive to reach
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the truth of the matter. The remarks he is repeating to this victim ידֵי לע אציֶּשׁ ,הוּקְַמ אוּה רֶשׁא ,וֹזּה תלעוֹתּהו ,םיִעְמוֹשּׁה
are absolute Rechilut even if the one who made the remarks is a אלֹו ,ןיִטקְיֶּשׁ איִה הוצִמ )חל( ,הז תמחֵמ רצבּי אלֹ ,וֹרוּפִּס
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boorish person whose ridicule was directed against the important \
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prestigious people in Jewish society or even against his own father אלֹבֶּשׁ( יִכה ואלבֶּשׁ ןויכּ ,ןיִעְמוֹשּׁה ינְפִל וֹנוֹלקְ לכּ הלּגי
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or rabbi.
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.תלעוֹתּה וֹל אצי ןכּ םגּ )ךְכּ
Be'er Mayim Chayim on page 321 וֹרוּפִּס ידֵי לע קזּה וֹל בבּסי אלֶֹּשׁ )טל( .יִעיבְשַּׁה טרְַפּ
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Mekor Hachayim to others even if the victim is not aware of them as long as the ןפֹא הזיאבּ הזל לוֹדגּ לוּקִּשׁ ךְירִצ ךְיא ,יִחא הֵארְ הָתּעו .וט
K10/6. There are instances where these remarks could be repeated
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הז ןפֹאבּ וילע וּדיִעה וּלִּא ,אצוֹי היהֶשׁ ,ןידּה יִפכִּמ רֵתוֹי
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observer concludes the victim will gain a meaningful benefit by
it (21) and as long as this observer conforms to all of the seven
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rules listed above (22) in the halacha. Please reference the
Be’er Mayim Chayim where I will define “benefit” in order that the
reader not make a mistake. For example, the observer knows this
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boor’s personality and from the context of the story he is telling it
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is obvious that the same way he is insulting the victim in front of
this observer he intends to go to others and repeat the same insulting
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לכבּ וֹמצע רֹמְשׁי אלֹ םִא ,ערָה ןוֹשׁל רוּפִּס רוּסִּא לֶשׁ
remarks. But this permissibility requires first going over to the boor המוּצֲע הנכּסבּ דֵמוֹע אוּה רוּפִּסּה תֵעבּ יִכּ ,ןינִעה רפּסל
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and rebuking him for what he said, followed by the boor’s refusal לכוּנ הז לעדּ טוּשׁפוּ ,'דהו 'בה טרְָפִבּ רֵתוֹיבוּ ,םיִטרְָפּה
to accept the rebuke. Because of the many sins of society, it is very אלֹ םִאו ."ןוֹשׁל דיבּ םייּחו תומ" :)א"כ ח"י ילְשִׁמ( רמוֹל
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likely that nearly everyone is guilty of violating the sin of speaking ֵ
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Lashon Hara and, in particular the sin of accepting Lashon Hara as ,הזכּ ןינִע רבּדַל ליִחְתמ אוּהֶשׁ םדֶקֹ ,וֹמצעבּ בֹשׁחל הארְי
truth. In this context it is very possible that people will believe the
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