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VOL-4
םייח ץפח רפס
Sefer Chafetz Chayim תוליכר ירוסיא תוכלה
Hilchot Esurei Rechilut ד הכלה - א ללכ
Kelal Tet
ארמגה האיבהו ,חילשה ינפל ןיד תיבה תא ףרחש
buyers will come to him. Frequently it happens that someone
without the money to pay for his purchase at that moment will םישנאה יניעה בותכש הממ ירשד הז לע היאר
choose some merchandise and ask the merchant not to sell the goods ונבר השמ לע התיה הערה םתנוכש ,רקנת םהה
until he goes away and returns with the money. In the interim other אמלא ,ה"ע ונבר השמל חילשה דיגה ה"פאו ,ה"ע
buyers come and intensely pressure this merchant to sell them the
same goods that were set aside for the first buyer and the merchant ליכר ה"פא ,תמא אוהש עדוי היה חילשהש פ"עאד
accedes to them. Later, when the first buyer returns and asks for .אניד יבד אחולש ואל יא ירקמ
his merchandise that was set aside for him by this merchant, the
merchant tells him: “Plony came, I did not want to give him those אוהד ףאו ,'וכו ןידל ןינמ )א"ע ט"כ( ןירדהנסמ )ב
goods but he threw the money at me and took the merchandise .ירקמ ליכר ,תמא
against my will. I had to accede to him because I did not want to
start an argument with him.” In this way this merchant violates the
absolute Lav of “Do not peddle gossip in society.” Even though the אתמורגמ אוההד השעמב )ב"ע ט"צ( ק"במ )ג
second buyer committed a serious sin (41) because he pressured ועגפו .ימד ימולשלמ חבטל הירטפו בר היפרטד
this merchant to give him merchandise that was already set aside ול ורמאו המהבה לעבב יסא ברו אנהכ בר היב
for the first buyer, nevertheless, since the merchant did sell it to
this second buyer and received money for the purchase (42) most אינתהו ארמגה םהילע ישקמקו ,יתרת בר ךב דיבע
certainly the sale is valid and binding and no benefit whatsoever can תמאהש ןיעדוי םהש פ"עאד אמלא ,'וכ ןידל ןינמ
come from revealing the identity of the person who pressured him. םהל היה אל ה"פא ,דבע ןידכ אלש ברש םתא
The only thing that disclosure of the second buyer’s identity would
.תוליכר םעטמ המהבה לעבל הז רפסל
accomplish would be to create hatred by this buyer for this person .םליכהמ העיריה הרצק ךא תויאר הברה שי דועו
Mekor Hachayim to the 1 halacha written above. ךוניחבו 'ט ןיואל ג"מסהבו ם"במרה ירבדב םגו
and that disclosure is absolute Rechilut, as I wrote above in the first
rd
Kelal in the halacha. This law is comparable in all of its details
th
But more than this, we find happening so often that this second
.ירקמ ליכר תמא לע וליפאד אידהב אתיא ל"נה
buyer did not pressure the merchant very much and the merchant
יראשבו ב"כר רמאמב ת"שב י"ר ירבדמ עמשמ ןכו
did not tell him that he concluded a deal with someone else for that
,ר"הל ירפסמ ללכב םה םג ליכר יכלוהד םירמאמ
same merchandise. He simply sold the goods because he wanted to
help himself, for whatever reasons that he had (43). And in order
that the first buyer not have any complaints against him and say that
.תמא
he reneged on his word (the merchant creates a fiction \ a lie) and
passes the blame from himself onto someone else. Most certainly לע וליפא הנווכהד ד"יר רמאמב י"ר ראב רבכו
this is an extremely profound sin since he is slandering him. All of ירהו ,ק"ומב ל"נה ארמגמ היארו .םיאנוש )ט(
the Laveen and Aseen brought down in the Introduction are relevant יאדוב םריבאו ןתדד ,הזל הז םיאנוש ויה יאדוב
to this speaker (relevant to this merchant). ותמ יכ ש"מכ רבכמ ה"ע ונבר השמל םיאנוש ויה
One must be extremely careful in these kinds of matters not to

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