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םייח ץפח רפס
Sefer Chafetz Chayim ערה ןושל ירוסיא תוכלה
Hilchot Esurei Lashon Hara ב הכלה - ז ללכ
Kelal Yud
ןיבש םירבדהמ וילע אוה ערה ןושלהש ןיב ערה
caused him anguish or verbally abused him, and this “someone”
knows about the incident with certainty (3) and that the stolen object .וריבחל םדא ןיבש םירבדהמ וא םוקמל םדא
was not returned or that he did not compensate him for the harm he
caused, and that this person did not approach the victim (14) to םייחה רוקמ
apologize and ask forgiveness for his sin. Even if this “someone”
was the only person who was aware of the incident, he is permitted רפּסְמה םִא וּלִּפא ,ערָה ןוֹשׁלבּ ןיִמאהל רֵתּה םוּשׁ ןיא .ב
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to tell other people what happened in order to help the victim (to
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restore his loss) and to publicy denigrate the evil actions of this וּנְעמָשׁ אלֶֹּשׁ ןויכּ ,וינפבּ ערָה ןוֹשׁלה )ב( וילע רפִּס
person (in order that people would stay away from him and not הָתּע רפּסְמ ןיא םִא ןכֶּשׁ לכו ,ןוֹדּנּה יִפִּמ הז לע האדוֹה
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learn and copy his evil behavior). But all this is on condition that
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this “someone” adheres to the following seven rules: ,וינפבּ וּלּא םירִבדּה תא רֵמוֹא היהֶשׁ ,רֵמוֹא קרַ ,וינפבּ
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םלוֹעה ,םיִבּרַה וּניֵתוֹנוֲֹעבוּ ,הז םעטִּמ וֹניִמאהל רוּסאדּ
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Be'er Mayim Chayim on page 273
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העָשׁבּ ,הָתּע קֵתוֹשׁ אוּה םִא וּלִּפאו )ג( .דֹאְמ הֶזָבּ ןיִלָשְׁכִנ
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K10/2. These are the seven rules:
1. The speaker must be a first-hand observer (5) to the incident )ֵכ"ִפַּעַא( יִכָה וּלִּפֲא ,ויָנָפְבּ תוּנְגּ ירְֵבִדַּה ויָלָע םירְִמוֹאֶשׁ
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and what he is reporting cannot be something he heard from וּלִּפאו ,תמא רבדּהֶשׁ ,טיִלחהל היארְ םוּשׁ הזִּמ חקִּל ןיא
someone else unless it was later confirmed as being absolutely
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true; אלֶֹּשׁ ,רבדּ וֹל םירְִמוֹאֶשׁכּ ,קֹתְּשִׁל אלֶֹּשׁ ,דיִמָתּ וֹעבִט םִא
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. The speaker must be extremely careful not to immediately הָתּע רבּגְתנ ילוּא יִכּ ,קֵתוֹשׁ אוּה םעפּה וֹזבוּ ,וֹנוֹצרְִכּ
conclude that the incident had to have been a case of theft or VOL-3 ינְפִּמ וֹא ,בירִ לע תוֹנֲעל אלֶֹּשׁ ,וֹתְּעדַבּ רמגו וֹעבִט לע
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Mekor Hachayim . The speaker must first rebuke the sinner (7) using language 3 רפּסי קרַ םִאֶשׁ ,םלצא םכּסמֶּשׁ ,םלוֹעה לֶשׁ ערַה גהנִמּכּ
cheating or damages or something comparable. Instead he must
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,וירָבדְִלִּמ רפּסְמה ירֵבדִל רֵתוֹי וּניִמאי יאדּובֶּשׁ ,הארֶָשׁ
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carefully consider (6) the circumstances of the incident and then
decide whether or not the law defines the incident as theft or
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damages;
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האֵמ וּנֶּשׁיִחכי וֹדּגנכֶּשּׁה םִא וּלִּפא ,וינפבּ םירִבדּה תא
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that is gentle and non-confrontational (8). Perhaps this first
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,וֹשְׁפנבּ זא םיִכּסִה ךְכלוּ ,בוּשׁ וֹל וּניִמאי אלֹ ,םיִמעְפּ
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approach will be useful and will result in the sinner rectifying
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ןכּ לע ,םיִבלענּהֵמ תוֹיהִלו הז לע קֹתְּשִׁל רֵתוֹי בוֹטֶּשׁ
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his actions. If the sinner still will not listen to him, then it is
permitted to publicize the sinner’s crime and the wrong that he
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did to a fellow Jew. (But if this speaker knows that his rebuke
would be useless, with G‑d’s help, I will explain what he must .תמא רבדּהֶשׁ ,טיִלחהל הזִּמ היארְ חקִּל רוּסא
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do further on in the halacha of this Kelal); םייח םימ ראב
. The speaker may not exaggerate the details of this “crime” \ sin
(9) any more than they actually are; הזב ןילשכנ םלועהש יפלו .וינפב ערה ןושלה )ב(
. The speaker’s remarks can only be made if his intention is to תצק ליעוי ילוא הזב רובידה ביחרהל יתחרכוה
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