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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Dalet - Halachah 3 א הכלה - ג ללכ

However in our case we are discussing the issue of whether or not the וינפב ףאד הינימ עמש ,וז הנשמ לע ימלשוריב
second speaker can (also) convey gossip, (namely Reuven’s remarks, to
Shimon). Most certainly he may not do so! (He may not do so because) .תוליכר םושמ רוסא
We have to suspect that Shimon will hate Reuven even more because of
the second speaker’s gossip. (Because) As a rule, when two people convey אבר רמאד )א"ע ז"ט( ק"וממ הרורב היאר דועו )ב
the same gossip, the victim will take it more to heart (will be more affected
by it). (Please see the following Hagahah). It is also very common that אל רמאו יתאו אניד יבד אחולשב רקפתיא יאו
when the first person gossips the gossip will not lead to anything, but when ליעל ונשריפש המ יפכו ,אשיב אנשילכ יזחתמ
the second speaker conveys that same gossip it will lead to an outcome (“it
will accomplish”) and they will come to fight. Rechilut which results in תוליכר לע ןינעה יאקד ן"רהו ש"ארה ירבד יפל
fighting is much more serious than casual gossip, as the gemara relates in וילע ורבידש המ ה"ע ונבר השמל חילשה דיגהש
Masechet Arachin (16a). (Please see the Rashi there, the citation beginning
with the words “It accomplished”). And based on everything said here I רמאש יסוי 'רד ארמימד אתיא םאו ,םריבאו ןתד
have written the law that appears here. לע םג יאק ירוחאל יתרזחו רבד יתרמא אל ימימ

עדוי היה חילשהד אמיא ,יתיימ היאר יאמ ,תוליכר
ןתד ינפב ףא תמא אוהש ,הז רבד רמוא היהש
Hagahah
)ב"ע ו"ט( ןיכרעב םש קספ ומצעב אברו ,םריבאו
Do not say that perhaps I brought down the subject of “putting down his
bundle of dry wood” in the context of our subject as a pedantic exercise. .רתומד יסוי 'רכ
Please refer carefully to Choshen Mishpat section #388, paragraph #7 in
the Hagahah there (the citation beginning with the word “Two...”) that רוסא היה ה"ע ונבר השמל כ"פעאד רמול ןיאו
if this person immediately followed the first person, the second person
is exonerated; as long as the first person is culpable (the second person ,השודקה הרותב םבתכלו םירובידה ןתוא עומשל
is exonerated) since the damage occurred only because of the actions of 'וכו ארמאתמד אתלימ לכ ארמגה הרמאד יאמו
that first person. In that reference please see the commentary of the Vilna
Gaon (sub-paragraph #44) and his source is from this gemara. םלועמ יסוי 'ר רמא ךיאה כ"א ,דבלב רמואל ונייה
,םיעמושה תא הזב לישכה אלה 'וכו יתרמא אל
ונבתכ רבכו אתשה ןנירייא ם"במרהל אהד דועו
Mekor Hachayim
יאה ם"במרהלד ]ג"קס 'ב ללכ[ 'א קלחב ליעל
RK4/3. If the speaker violated the Lav and gossiped about his ןיאד יאדו אלא ,יאק כ"ג חילשא ק"ומד ארמימ
fellow Jew and now wants to atone for that sin, there is no remedy רבד לע וליפא הרותה ןמ רוסא ינווג לכבו קוליח
(4) other than to ask forgiveness from the victim, to appease him
and to atone before G-d for violating this Lav of “Do not peddle .*וינפבו תמא
gossip in society.” All of these remedial details are identical to
those necessary to atone for speaking Lashon Hara and are located 4 …and the name(s) of the dissenting judge(s) are not disclosed.
th
in the first part of this sefer in the 4 Kelal, the 12 halacha. Please 5 The commentary on the Rif in Masechet Moed Kattan referred to by many
th
see that reference and the related Be’er Mayim Chayim. as the “Ran” was actually written by the Nemukei Yosef.

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