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םייח ץפח רפס
Sefer Chafetz Chayim תוליכר ירוסיא תוכלה
Hilchot Esurei Rechilut ד הכלה - א ללכ
Kelal Tet
ןיידע םהד עמשמ ךשפנ תא םישקבמה םישנאה לכ
come to the point of dispute and controversy and will transgress
the Lav of “each of you shall not aggrieve his fellow,” and other יארק יחכומדכ ול םיאנוש ויה התע םגו ,םישקבמ
Laveen as well that evolve from controversy, G-d should protect היה יאדוב ה"ע ונבר השמו ,רופיסה לכב חרק 'פב
us from this tragedy. All this being so, how very careful must this םהו 'וכו אנשא 'ה ךיאנשמ אלה ש"מכ םאנוש כ"ג
speaker be not to involve himself in these matters unless he first
thinks through everything we have said above and only then will he לכ תא חידהל וצרש םה 'ה יאנוש ללכב יאדוב
receive Hashem’s guidance in preventing him from being the cause השודקה ותאובנ תא ושיחכהש 'ה תרותמ לארשי
of other peoples mistakes (sins). הרעקה תא וכפהו 'ה ידי לע היהש םירצמ תאיציו

Be'er Mayim Chayim on page 357 .'וגו ואשנתת עודמ ורמאש היפ לע
RK9/ 4. If something inappropriate was done (39) to Reuven אלש הרותה ןמ ואל שי םהילעש טושפ ל"נ דועו
but he did not know who was the cause of it and Reuven went and הבאת אל תיסמב הרותה התווצד הממ ,םבהואל
asked Shimon - “Who did this to me?” Even though Shimon senses
that Reuven thinks he was the cause, still it is forbidden for him to ם"במרה קספ ןכו ירפסהמ אוהו י"שר שריפו ול
disclose the identity of the person who was the cause even though ןיאו .ובהואל אלש הרותה ןמ אוה יווצהד ויתוכלהב
he was a first-hand witness to the event. Shimon should limit his הזד .םילוליג תדובעל תיסמל קר אוה יווצהד רמול
response to - “I did not do this thing to you” (please see the following
Hagahah) (unless it was the kind of inappropriate action for which 'ה לעמ ךחידהל שקיב יכ אמעט רתב ליזד ,וניא
Shimon would be obliged to volunteer information even if he was םיברה תא וא דיחיה תא חידמ דחאו ,'וכו ךיהלא
not suspect at all and Reuven did not question him, for example, המכו המכ תחא לע ,)ז"ס ףד( ןירדהנסב אתיאדכ
where all the conditions are in effect that are listed \ explained above
Mekor Hachayim the first part of this sefer in the 10 Kelal in the 1 notation, in םתיסהל לארשי ינבמ תואמ המכ וירחא ךשומו
,ומצעב םיאיבנה ןודא לע תקולחמ קיזחמש אכיה
at the beginning of this Kelal in the halacha) as I explained in
th
th
th
the context of Lashon Hara. Please review that reference carefully
השמ תרותב ןימאהל אלש תוקלקלחו םייותפב
since all of the opinions brought there in the Mekor Chayim and
ןמ ונא ןיווצמד המכו המכ תחא לע ,ה"ע ונבר
in the Be’er Mayim Chayim both from the perspective of law and
from the perspective of satisfying one’s obligation to Heaven (to
.םבהואל אלש הרותה
G-d) also apply here.
Be'er Mayim Chayim on page 361

RK9/ 5. Now we will explain a common mistake \ sin made by
many people. I will illustrate this with an example and from this stoning. No hatra’ah \ no warning is needed to caution this individual
example people with understanding will be able to relate this to any against proselytizing. The sin of the Meh’seet is so severe that he may be
other similar event in their own lives. entrapped into enticing a Jew to idol worship and then tried and executed
by the Beit Din.
Often a merchant will bring his goods to sell in a city and many

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