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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Heh - Halachah 6 ד הכלה - ה ללכ

wrote above in the second halacha of this Kelal. And how much even וֹמִּע ביִטיהל ןידֲַע ןכּ םגּ אוּה ביּחְמוּ .ןוֹדּנּהל ביּחְמ אוּהֶשּׁ
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more so is it forbidden to pressure someone into disclosing gossip
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against their will to the point where the speaker will enter into the ,לארְָשׂיִּמ םיִשׁנא ראְשִׁל הרָוֹתּה הָתוִּצֶּשׁ ,תוֹבוֹטּה לכבּ
category of speaking Rechilut and the listener will transgress the ללכוּ .רבדּ םוּשׁל הז ידֵי לע וּניניֵעבּ וֹכּרְע ערָגנ אלֹ יִכּ
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esur of accepting Rechilut. This listener who forced the disclosure
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of Rechilut is himself a sinner and he causes other people to sin תא רֹמְשִׁל ןינִעל קרַ ,שֹחל רָתּמ ןיאדּ ,םיקִסוֹפּה וּבְתכּ
(and his punishment is much more severe). Therefore man must ןינִעבּ לבא ,וּנּמִּמ קזּה ידֵיִל אוֹבי אלֶֹּשׁ ,אבּהל לע וֹמצע
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stay very very far away from asking about these kinds of things
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unless it is clear to him that the comment \ the gossip is relevant .ללכּ שֹחל רוּסא רחא
and he needs to know about it in order to decide how to best protect
himself from Plony.
םייח םימ ראב
Daily Halacha: 6 Tevet, 6 Eyar, 6 Elul; Leap Year- 13 Tevet, 23 Nissan, 3 Elul
םירכזנש תויארהו תורבסה לכש 'א קלחב ןייע .ה"ה ןכ )ו(
RK5/6. Understand clearly that there is another aspect to the esur
of believing gossip, as I will now explain. Even if it is clear to him .תוליכרב ןאכ ךייש ר"השל ןינעל םש
that the gossip conveyed is true, that Plony spoke about him or did
something against his will but it is possible to give him the benefit of ,ןוממ ןינעב קזיה ול היה וליפא ,שוריפ .רוטפל אלש )ז(
a doubt (8) and decide that his actions were not intended to demean רוטפל ול ןיא ,הזה קזיהה ול השע אוהש ול ורפיסו
him, that he really meant it in some other context, and that based המו .ןודינהל בייוחמ אוהש ןוממהמ הז םושמ ומצע תא
on those circumstances Plony has no culpability. It is well known
that the law considers it a mitzvah to judge him favorably, but this ,תונישלממ קזיה ול היה וליפא ונייה ,ומע ביטיהל ונבתכש
“victim,” because he did not want to judge Plony favorably, then היה םאד .הזה רבדה תא ול השע אוהש דחא לע ול ורפיסו
necessarily Plony’s actions or his remarks were perceived by the
“victim” as unjust and he becomes upset with Plony because of היהד הארי הרואכל ,תמא אוה הזה רבדש ןימאהל רתומ
it. Because of this, the “victim” is characterized as someone who ןמיסב ד"ויב ןייעו ,הבוט םוש ול תושעלמ דוע רוטפ
believes Rechilut, someone who accepts gossip as truth. (Please ח"פש ןמיסב מ"חבו םש םינורחאבו א"נר ןמיסבו ח"נק
refer to the immediately following 6 Kelal and the Hagahah in the
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3 halacha, to the two illustrations that exemplify the acceptance ןינעל יתרייצ ךכלו .]ב"סקס ל"צש הארנ[ ה"נקס ך"שב
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of gossip as truth, which basically arises from not giving Plony the וליפאד ל"נ ,וינפב אלש ותוא הניג קר םאד ,תונישלמ
benefit of a doubt and judging him favorably). ביטיהל ןיידע בייוחמ כ"ג ,תמא רבדהש ול ררבתנ היה םא
ומכ ב"ויכו תועמ ול תוולהל ןוגכ ,תובוטה לכב ומע
Be’er Mayim Chayim אלד ,רוטת אלו םוקת אלב רובעי ה"לאד ,לארשי ראשל
(RK5/6/1)-(8).. but it is possible to give him the benefit of a אלש תונגו ,אפוגד ארעצב קר )ג"כ ףד( אמויב ןנירש
doubt: The source for this statement can be found in the first part of this אוהש אל םא( ,אפוגד ארעצ ירקימ אל הרואכל וינפב
sefer in the 6 Kelal, in the 20 notation of the Be’er Mayim Chayim.
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