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Mekor Hachayim Sefer Chafetz Chayim
Hilchot Esurei Lashon Hara

Kelal Dalet

who don’t consider those bad character traits as being a significant
esur even though truthfully bad character traits are characterized as
a severe sin as is obvious to anyone who studies the writings and
teachings of our Chazal; they think that this type of behavior is merely
not particularly acceptable. And if he understood the seriousness of
the esur that he is committing, perhaps he would make a strong
effort with all of his might not to lapse back into bad character
traits. (The Gemara Shabbat (69a) states that one who inadvertently
transgressed a Lav of Karet [meaning, that he was unaware that he
was committing a Lav which was punishable by Karet] and one who
purposefully transgresses that same Lav [meaning, that he knew he
was committing a Lav but he did not understand that its punishment
was Karet] are both called “Shawgeg” – inadvertent transgressors
relative to the punishment of Karet). In fact just the opposite is
true! If one sees this person routinely expressing one of these bad
character traits, one is obligated to reprimand him and explain to
him the severity of the esur that he is committing. By doing so,
one fulfills the mitzvah of (Vayikrah 19:17) ‘Reprimanding your
fellow Jew’ and it is possible that this person will concede to him
(39) that he was committing a sin. But at this moment this person
thinks his behavior is justified and correct, as Mishle teaches (21:2)
“Man believes that his behavior is always correct.” Therefore it is
forbidden to characterize this person (40) as a Rasha because of his
behavior and to go and talk about him to other people.

Be'er Mayim Chayim on page 217

K4/10. Nevertheless, if one sees someone (41) expressing a bad

character trait (42), for example, haughtiness or anger or some
other bad personality trait, or that he is does not learn Torah, or
some other comparable character trait, it is correct for this observer
to tell his (own) son or his students and warn them not to associate
with this person so that they will not learn to emulate this person’s
lifestyle, since the essential reason why Lashon Hara is forbidden
by the Torah, even if the remarks are true, is because the speaker’s
intent is to humiliate his fellow Jew and to rejoice in his disgrace.
But if the speaker’s intention is to protect his friend so that he will not

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