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

in the category of people who habitually speak Lashon Hara and וֹתוֹאל רבדּה תוֹלּגל רוּסאֶשׁ ,ןכֶּשׁ לכו .תוּליִכרְ תוֹכלִהבּ
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he also violates several other of the esurim described above in the
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Introduction. Please see that reference. הזדּ ,תמאל אנּקַל וֹתנוּכֶּשׁ ףא ,וילע רבּדֶּשׁ ,אפוּגּ ינוֹלְפּ
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The Fifth Condition: The speaker’s sole motivation can only be to גלגלְמ םיִתוּחְפּה ןִמ דחא םִא וּלִּפא ,הרָוּמגּ תוּליִכרְ אוּה
achieve a useful outcome. (Please see the following Hagahah). The .וֹבּרַ וֹא ויִבא אוּהו ,לארְָשׂיבֶּשׁ בוּשׁחה ןִמ
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desire to achieve a positive outcome is the very foundation of this
entire leniency, as we wrote above in the 1 halacha.
th
The Sixth Condition: If the speaker is able to achieve a useful
outcome by some other means without having to publicly disclose אלֹ ןידֲַע םִא ףא ,םירִחאל רבדּה רפּסל רָתּמדּ םיִמעְפוּ .ו
what he saw, then in all circumstances it is forbidden to disclose the ִ ַ ֵ ֲ ַ ָ ָ ַ ֵ ַ ְ ֻ ְ ָ
incident he saw. Even if he becomes obligated to report to others ןוֹדּנּהל עיגּיֶּשׁ )אכ( האוֹר אוּה םִא וּניהדּ ,ןוֹדּנּהל עדַוֹנ
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the incident that he witnessed, in doing so he must minimize the
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“crime” to the extent that this person will not become degraded in םיִטרְָפּה ןכּ םגּ הזבּ וּרסחי אלֹו )בכ( ,שׁמּמ תלעוֹתּ הזִּמ
the esteem of these listeners. If the outcome he is trying to achieve ןינִעבּ ירַבדּ תא ראבאו .םייּח םימ ראבִבּ ןיּעו ,ל"נּה
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will not be diminished by this other means, then it is a mitzvah
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to minimize (38) the crime and not disclose the instigator’s shame ,ןוֹגכּ ,הזבּ תוֹעְטִל ארֵוֹקּה אוֹבי אלֶֹּשׁ ידֵכּ ,תלעוֹתּה
since the desired outcome can be reached by this other means.
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,רוּפִּסּה ןינִע יִפלוּ לכוֹרה שׁיִאה עבֶטבּ ריִכּמ אוּהֶשׁ
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The Seventh Condition: In disclosing what he witnessed, the וּנּמִּמ ךְכּ רחא ךְלי ןכּ ,וינפבּ וֹתוֹא הנּגְמ אוּהֶשׁ וֹמכֶּשׁ
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speaker may not cause any greater harm (39) to the instigator than
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the law requires had the speaker testified against the instigator in המ יִפל ,טרְָפִבוּ ,םירִחא םיִשׁנא ינְפִבּ דוֹע וֹתוֹא הנּגיו VOL-3
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Mekor Hachayim ֿ K10/15. And now my brother, see what great discretion is וּנלּכּ טעְמִכּ יִכּ ,םיִבּרַה וּניֵתוֹנוֲֹעבּ ,עוּדי הז רבדו .וירָבדּ 3
Beit Din (and the court found him guilty and sentenced him to the
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לבּקִ אלֹו ,וֹחיִכוֹהו ,םדֶֹקִּמ וֹחיִכוֹהל ךְירִצדּ ,וּנבַתכֶּשּׁ
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extent the law requires).
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בוֹרקָו ,ערָה ןוֹשׁל תלבּקַבּ ,טרְָפִבוּ ,ערָה ןוֹשׁלבּ ןיִלָשׁכנ
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ךְכּ רחא הֶשׁקָ היהיו ,וֹלֶּשׁ ערָה ןוֹשׁלה לבּקְַתִתֶּשׁ ,רבדּה
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needed to decide what circumstances would permit speaking out
and disclosing the details of this incident because at the moment
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.וֹבירִבּ ןוֹשׁארִה קידּצ יִכּ ,םבִּלִּמ םירִבדּה תא איִצוֹהל
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the speaker is poised to report what was done to him by this other
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person, he stands in great danger in the face of this profound sin
of speaking Lashon Hara unless he protects himself by observing םָתוֹא ינְפִל וֹמצע תא םידּקְיֶּשׁ ,רבדּה ןוֹכנ יאדּובּ ןכל
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רפּסיו ,לגּרְַמה לֶשׁ וֹתלוע לדֶֹגּ םהינְפִל ךְירֲִעיו ,םיִשׁנאה
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all of the rules that allow disclosure and in particular the second
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and fourth rules. Regarding this, it is obvious that “Death and life אלֹ לע םנִּחבּ ינוֹלְפּ וֹתוֹאל הנּגְמ אוּהֶשׁ ךְיא ,םהינְפִל
reside in one’s mouth” (Mishle 1 : 1). Unless the speaker cares to רפּסיו לגּרְַמה ךְכּ רחא אוֹבי רֶשׁאכֶּשׁ ידֵכּ ,וֹפּכבּ סמח
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think about his own well‑being before he begins to talk about the
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event he experienced, then most certainly in any way he chooses ,וינפּ לע וּהוּחיִכוֹי ,הבּרַדּאו ,וירָבדּ וּלבּקְַתי אלֹ ,םהינְפִל
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