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Sefer Chafetz Chayim VOL-4 4 םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Alef - Halachah 2 ב הכלה - א ללכ

(RK1/2/2)-(3).. he said about you: This is the language used by the בתכ ןכו .םש מ"כה ןושל אוה .'וכו ךילע )ג(
Kesef Mishneh in his commentary on that cited Rambam (at the beginning
of the first halacha) as well as the SeMag in his commentary on the 9 םירבד ורבחל הלגמה ליכר והזיא 'ט ןיואל ג"מסה
th
Lav, namely, what is the definition of a gossip (“rachil” \ peddler)- Anyone ךונחה בתכ ןכו .ש"יע 'וכו רתסב םדא ונממ רבדש
who discloses to his fellow Jew information that was said about him in
confidence, etc. (Please see that reference). This is also the language of אל רמאנש תוליכרה ןמ ענמנש ל"זו ו"לר הוצמב
the Chinuch in his commentary on mitzvah #236, as follows: (The Torah’s ער רבדמ םדא עמשנ םאש אוה ןינעהו ,ליכר ךלת
imperative means) to refrain from speaking gossip, as the pasuk teaches
“Do not peddle gossip.” That circumstance is one in which someone hears ךב רבדמ ינולפ ול רפסנו וילא ךלנ אלש ורבחב
someone say something bad about someone else (the “victim”), one may יאהד ורקעד י"רל ת"שב עמשמ ןכו .ש"ע ךכו ךכ
not go over to the victim and say to him- “This is what so-and-so said
about you.” (Please see that reference). So too is the implied opinion of .הז לע יאק ואל
Rabbeinu Yonah in Shaare Teshuvah (3 sha’ar, section #222), that the
rd
core of this Lav is addressing this specific example (of gossip).
ונייה 'וכו הצור וא 'וכו השע ינולפ םינפב ש"מו
And what I wrote above, “that so-and-so did to you etc., or wants to do
to you etc.,” is in the context of so-and-so being correct or that nothing ורבחל חמצי אלש וא ,ינולפ םע ןידהש ןינעב
beneficial could result by making the victim aware of what Plony said ט"צ( ק"בב ןיעו ,קזנ ונממ ריסהל תלעות ותעידימ
about him which would then cause the victim to protect himself from any
possible harm. Please reference Gemara Babba Kamma (99b) regarding םינפא הברה שי ה"לאד ,אתמורגמד השעמב )ב"ע
the incident involving the butcher who slaughtered someone’s animal .הכראב 'ט ללכב ןמקל ה"יא ראביש ומכו רתומד
and its kashrut was suspect. For if this was not the case, there are many
circumstances where it (Rechilut) is permitted, as I will explain at length
th
with G-d’s help further on in the 9 Kelal. ךלמיחא לע רמאש גאוד תנשלהב ומכ .ולאו )ד(
(RK1/2/3)-(4).. directly asked Plony (4): An example of this is Doeg ול ןילאוש ויה ולאו ,דודל תילג ברחו םחל ןתנש
the Edomite telling Shaul HaMelech that the leading Kohein in the city of ומצעב אוה לצנתהש ומכ ושיחכמ היה אל ומצעב
Nov, AchiMelech, gave David HaMelech bread and Golyat’s sword. If
someone were to ask AchiMelech directly if he did this, he would not have הדובע הזב השועש בשח הברדאד ,ךכ רחא לאשל
denied it and in fact he himself told this to Shaul HaMelech, not out of a ,ךלמה ןתחו ךתיבב דבכנ דודכ ימו ש"מכ לואשל
sense of contrition but just the opposite, out of a sense that he thought in
so doing he was serving Shaul HaMelech, that he said (Shemuel I 22:14) ,ירקמ ליכר לואש בל תא גאוד עדיד ןויכ ה"פא
“Who else more than David is honored in the House of Shaul and that .מ"כה בתכ ןכ
David is Shaul HaMelech’s son-in-law.” Still, since Doeg the Edomite
knew very well the angry mindset of Shaul HaMelech, he is called a gossip.
Similarly, this is what the Kesef Mishne wrote. ןירדהנסב ש"ממ היארו .תמאהש םושמ וא )ה(
(RK1/2/4)-(5)..(he believed that) what he did was just and .'וכו אצי אלש ןיידל ןינמ )ט"כ(
correct (5), or because: A proof to this concept can be found in
Gemara Sanhedrin (29a) “What is the basis for learning that a judge may
not go….”

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