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

(RK5/2/2)-(3).. most certainly: This subject was also discussed in
that same reference.

'ו ללכּ
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Daily Halacha: 4 Tevet, 4 Eyar, 4 Elul; Leap Year- 11 Tevet, 21 Nissan, 1 Elul
Mekor Hachayim
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ינפבּ רָמֱאנ םִא ,תוּליכרְ תלבּקַ רוּסִּא רַאֹבי הז ללכבּ
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5
RK5/3. If the “victim” sees circumstantial evidence (that supports
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the gossip conveyed to him), that a fellow Jew \ “Plony” wants to אֵצוֹי לוֹקו קזֶּה וֹל היָה םִא ןידִו ,וינפבּ וֹא הָשׁלְֹשׁ
harm him physically or financially, even though he has not heard וֹל רֵפּס דָחֶאֶשׁ וֹא ,הזַּה קזֶּה וֹל םרַגּ אוּהֶשׁ ,ריִעבּ
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this from anyone else, still it is permissible for him to investigate
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and to inquire from other people whether or not “Plony” intends to ינידּ יֵטרָפּ ירֵָאְשׁוּ ,ירֵת יֵבכּ ןָמיֵהְמ וֹא ,הזבּ וֹמּתּ יפל
harm him in order to decide (4) how to protect himself (5) from him. .םיפיִעס 'י וֹבוּ ,תוּליכרְ
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This “victim” should not worry that people will demean or degrade
Plony because of his investigation
Be’er Mayim Chayim .לולא 'ד ,ןסינ ד"כ ,תבט ד"י - תרבועמ הנש .לולא 'ז ,רייא 'ז ,תבט 'ז - הטושפ הנש :ימוי חול
(RK5/3/1)-(4).. in order to decide: A proof to this concept comes
from Gemara Shabbat (56a), that if he saw circumstantial evidence םייחה רוקמ
supporting the gossip then it is permissible to believe that Plony intends
to something bad, without violating the Lav of believing gossip. It is an רבדּה תא רפִּס רפּסְמה םִא וּלִּפא ,תוּליִכרְ לבּקַל רוּסא .א
obvious logical deduction that one can investigate someone else in order ָ ָ ַ ֶ ֵ ֵ ַ ַ ֲ ֵ ְ ָ
to determine the best way to defend oneself against him. It is possible טיִלחהל ןיא ןכ יִפּ לע ףא ,םיִשׁנא המּכּ ינְפִל )א( םוּסרְִפבּ
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that even if he did not see any circumstantial evidence, just that he heard
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from someone that “Plony” wants to harm him physically or financially, it תא רקֹחלו הז רחא שֹחל שׁי קרַ ,תמא רבדּהֶשׁ הז תמחֵמ
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is permissible to investigate and inquire of people about Plony in order to
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know how to best defend against him. Even though hearing gossip from .אבּהל לע הז וֹל עגוֹנ םִא )ב( ,רָבָדַּה
one person is sufficient reason to form a suspicion, still, hearing that same
5 םירכנה םירבד are literally “recognizeable facts.” In this context םירכנה םירבד are
weak circumstantial facts or indications that tend to corroborate the Lashon םייח םימ ראב
Hara told to a listener. The םירכנה םירבד by themselves are not substantial
enough to prompt the listener to form a conclusion, but when coupled with the ר"השל תוכלהב ליעל ןייע .םישנא המכ ינפל )א(
Lashon Hara they give the speaker’s report credence and will more decisively
guide the listener to a conclusion. For example, the unkempt and bedraggled םיבותכ המכ הז לע ונאבהש ב"קס ח"מבב 'ב ללכ
appearance of Mephiboshet as he presented himself in audience before David
HaMelech seemed to bear out the Lashon Hara reported to him by Tzevah, .םישרופמ
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