Page 121 - V4

Sefer Chafetz Chayim
Hilchot Esurei Rechilut םייח ץפח רפס
Kelal Alef - Halachah 4 תוליכר ירוסיא תוכלה
'ט ללכ - םייחה רוקמ
that citation, that the meaning of the gemara is- If the person summoned
insults the Beit Din in front of the agent, (the gemara brings proof that) the תעְשִׁבּ תוֹעמ וֹל ןיאֶשׁ יִמֶּשׁ ,דֹאְמ ליגרָו ,הבּרְה םינוֹק וֹלצא
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agent is allowed to report this information back to the Beit Din based on
the pasuk in Bamidbar (16:12). That pasuk relates how Datan and Aviram תא רֹכְּמי אלֶֹּשׁ ,רכוֹמּהֵמ שֵׁקּבְמוּ הרָוֹחס ררֵוֹבּ אוּה ,הֶשֲׂעמ
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were summoned to appear before the court of Moshe Rabbeinu and they
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insultingly responded by saying that even if the eyes of Moshe Rabbeinu ךְכּ ךְוֹתבוּ ,תוֹעמ וֹל איִביו ךְלי אוּה יִכּ ,רחאל הרָוֹחסּה
would be gouged out they would not appear in Moshe Rabbeinu’s Beit
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Din. Its agent conveyed this report, which was Lashon Hara, back to the רֹכְּמיֶּשׁ ,הבּרְה וֹבּ םירִיִצְפמוּ םירִחא םינוֹק וֹלצא םיִאבּ
court. Thus, even though the agent knew it was the truth, this agent would רחאו .םהל הצּרְַתנו ,ןוֹשׁארִה ררַבֶּשׁ הרָוֹחסּה הָּתוֹא םהל
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himself have been called a gossip, were it not for the fact that he was
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working in the agency of the court. הרָוֹחסּה תא וֹל ןֵתּיֶּשׁ ,וֹתִּאֵמ שֵׁקּבְמוּ ןוֹשׁארִה אבֶּשׁכּ ךְכּ
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(2) The Gemara Sanhedrin (29a) states: “Where is the source from which הצוֹר יִתייה אלֹו ,אבּ ינוֹלְפּ :וֹביִשְׁמ אוּה ,הלִּחְתִּמ ררַבֶּשׁ
we learn that if a judge…even though it is the truth, he is called a rachil.”
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לעבוּ ,הרָוֹחסּה תא חקַלו תוֹעמּה תא ךְיִלְשִׁהו ,וֹל תֵתל
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(3) The Gemara Babba Kamma (99b) teaches: “Regarding the incident
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involving the butcher who slaughtered someone’s animal and its Kashrut .וֹמִּע טֵטוֹקְתִהל הצוֹר יִתייה אלֶֹּשׁ ,וֹל יִתיצּרְַתנ יִחרְכּ
was suspect. Rav held the meat was Treif yet he exonerated the butcher
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(who slaughtered the animal) from paying the cost of the animal that he ,"ךָימּעבּ ליִכרָ ךְלֵת אלֹ"דּ רוּמגּ ואל לע רבע ,הז ןוֹגכּ
rendered not Kosher. Rav Kahana and Rav Assi met up with the owner תא וֹל תֵתל ריִצְפִהֶשׁ וֹתוֹא ,הָשׂע הלוֹדגּ הלועֶשׁ )אמ( םגה
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of the animal and they told him that Rav did two things to him.” The
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gemara questions the behavior of these two Amora’im- “But we learned וֹל רכמֶּשׁ )במ( ןויכּ ,םוֹקמ לכִּמ ,ןוֹשׁארִה ררַבֶּשׁ הרָוֹחסּה
from a Beraitah: Where is the source from which we learn that if a judge,”
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implying that even though they knew they were right, that Rav’s ruling אצֵתּ אלֹו ,איִה הרָוּמגּ הרָיִכְמ יאדּובּ ,וֹתִּאֵמ תוֹעמּה לבּקִו
was halachically inappropriate, still they should not have told this to the סינכיֶּשׁ קרַ ,ריִצְפמּה םֵשׁ וֹל הלּגיֶּשׁ הזִּמ ,תלעוֹתּ םוּשׁ VOL-4
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owner of the animal since the disclosure was Rechilut.
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ל"נּכו ,הרָוּמגּ תוּליִכרְ איִה וֹזו ,וילע וֹבִּלבּ האנִשׂ וֹל
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There are many other proofs that are too numerous to list here, that even
if the disclosure is true, the speaker is called a gossip. This is also evident ד"י ףיִעסל ויטרְָפּ לכבּ המוֹדּ ןידּה הזו ,'ג ףיִעס 'א ללכִבּ
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from the words of the Rambam (Hilchot De’Aut 7:2) and the SeMag (9
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Lav) and the cited Chinuch (in this 1 Kelal, in the 3 notation of the Be’er .ל"נּה
rd
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Mayim Chayim), that even if his report was true, the speaker is called a
gossip. This is also the implication of the words of Rabbeinu Yonah in
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Shaare Teshuvah, section #222 [#225] and other references in that source, ריִצְפִה אלֶֹּשׁ ,םיִמעְפּ המּכּ יוּצמֶּשּׁ המ יִפל ןכֶּשׁ לכִּמוּ 4
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that one who spreads gossip is included in the same category as one who
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speaks Lashon Hara. Rabbeinu Yonah has already explained in section וֹזּה הרָוֹחסּה לע קספֶּשׁ וֹעידִוֹה אלֹו ךְכּ לכּ הזּה ינֵשּׁה וֹבּ
#214 that this is so (that he is considered as one who speaks Lashon Hara)
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even if the disclosure was true. )גמ( וֹזּה הרָוֹחסּה תא וֹל רכמ וֹמצע תבוֹטל קרַו ,רחא םִע
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(RK1/4/2)-(9).. these two people hated each other very much: ןוֹשׁארִה הנוֹקּל היהי אלֶֹּשׁ ידֵכוּ ,וֹל היהֶשׁ םעט הזיאֵמ
The proof to this concept comes from the cited Gemara Moed Kattan, that אוּה ,וירָבדְִבּ הנַּשְׁמ אוּהֶשׁ ,וילע רמאֹיֶּשׁ ,וילע תוֹמוֹערְַתּ
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with certainty these men hated each other. Datan and Aviram with absolute
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ןוֹע אוּה יאדּובּ ,וֹרבח לע הּנְתוֹנו וֹמצעֵמ הלועה ריִסֵמ
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