Page 90 - V3

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

nothing good can come from this kind of disclosure, it is possible סח ,לֵשׁכּי יאדּובּ ,ויִפִּמ הזּה רבדּה תא איִצוֹהל ןפֹא הזיאבּ
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that great harm could evolve from it because these (evil) people will
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go back to this person and repeat what the speaker said, that he was יִאו םדאה לע סעכּה חֹכּ רבּגְּתִמ הֶשֲׂעמ תֵעבּ יִכּ ,םוֹלָשׁו
a thief or that he extorted or humiliated someone. In so doing these ,וֹשְׁפנבּ תוֹצֵע תיִשׁי דֹאְמ דֹאְמ ןכּ לע ,הזבּ רהזִּהל רָשְׁפא
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people would violate the Lav of “Do not peddle gossip in society.”
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Also, very often making this kind of disclosure to these kinds of אלֶֹּשׁ ,ויִפִּמ ןינִעה תא איִצוֹהל ךְיא ,רפּסל ליִחְתמֶּשׁ םדֶקֹ
people will only precipitate great controversy and, G‑d forbid, וֹמכּ ,תלעוֹתל ןוּכיו ,איִהֶשּׁ המִּמ רֵתוֹי הלועה תא לידּגהל
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could even lead to this person informing against the speaker to the
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governmental authorities. Even if the speaker conforms to all of the .ל"נּה ג"י ףיִעסבּ וּנבַתכֶּשׁ
seven rules listed in the prior halacha, under these circumstances it
would be forbidden to make a disclosure.
Understand clearly that within the context of these seven rules it
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makes no difference if the victimized Jew (who was robbed or ,תוּעטּה לדֶֹגּ תא תוֹארְִל לכוּנ וּנבַתכֶּשּׁ המ לכִּמוּ .זט
cheated or humiliated) asked the speaker to disclose the damages or ,דחאל הארְנ םִאֶשׁ ,דיִמָתּ םדא ינבּ וֹבּ ןיִשׁבַּתְּשִׁמֶּשׁ
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the shame that was done to him or if he did not ask (and the speaker
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made the disclosure of his own accord), the disclosure would be ,וֹתוֹא הנּגְמוּ ,וינפבּ אלֶֹּשׁ ,וֹרבח לע ערָה ןוֹשׁל רבּדְַמֶּשׁ
permitted. But if the speaker did not comply with the seven listed ףכֵתּ ?ערָה ןוֹשׁל וילע רבּדְַמ הָתּא המּל :וּנּלאְשִׁתּ רֶשׁאכו
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rules, then even if he was asked to make the disclosure it would
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not help (19) and the remarks would be forbidden. Even if the .ינוֹלְפוּ ינוֹלְפּ ינְפִבּ ילע רבּדּ אוּה םגֶּשׁ ינפִּמ :ךָל ביִשׁי
speaker was a relative of the victimized Jew, the remarks would be רפִּסֶּשׁ יִמֶּשׁ ,דחא :םיִמעְט המּכּ ינְפִּמ הלוֹדגּ תוּעט וֹזו
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forbidden.
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Mekor Hachayim of their relatives was “wronged,” even if they did not look into the רפּסלוּ ךְליל רָתּמ היהי ךְיאו ,םיִמעְפּ המּכּ וּנבַתכֶּשׁ וֹמכוּ
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(Many people make a mistake in this regard, that if they hear one
,תוּליִכרְ תלבּקַ ינְפִּמ וֹניִמאהל הרָוֹתּה ןִמ רוּסא ,הז ךָל
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details of the matter to see if the story was true, they immediately
proceed to inflict “bad” on this other person because they think they
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רבּדּ אוּהֶשׁ ,תמא רבדּהֶשׁ אהי וּלדּ ,דוֹעו .הז תמחֵמ וילע
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are upholding the Torah’s imperative (Yeshayah : ) “Don’t hide
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ןוֹשׁל וילע רבּדַלוּ ךְליל הז תמחֵמ רוּסא ןכּ םגּ )מ( ,ךָילע
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yourself from (the suffering and misfortune of) your relative.” They
make a serious mistake and it makes no difference in the application
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.ל"נּה א"י ףיִעסבּ וּנבַתכֶּשׁ וֹמכוּ )אמ( ,ערָה
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of these laws if the victim is a relative or not. The prophet did not
say “Don’t hide yourself from your relative,” G‑d forbid, for the
purpose of committing an esur).
לאָשׁו )במ( ןבוּארְ אבוּ ,ןגֹהכּ אלֶֹּשׁ רבדּ הָשׂענ םִא .זי
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Be'er Mayim Chayim on page 315
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,ןיִבֵמ אוּה םִא וּלִּפא ?הזּה רבדּה תא הָשׂע יִמ :ןוֹעְמִשׁל
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K10/5. If this “observer” sees someone speaking Lashon Hara
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against his fellow Jew (20), those spoken words are also categorized תא הָשׂעֶשׁ יִמ ,תוֹלּגל וֹל רוּסא ,הזבּ וֹדְשׁוֹח ןבוּארְֶשׁ
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volume 3 volume 3