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Sefer Chafetz Chayim VOL-4 7 םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Heh - Halachah 5 ה הכלה - ה ללכ

he would be culpable for violating the Torah’s Lav of (Vayikrah 19:18) ודי תחתמ האולהה איצוהל כ"חא השק היהי רשא שיא
“Do not take revenge and do not hold a grudge,” that the Gemara Yomah
(23a) does allow this but only in cases of “bodily pain and suffering” רוטפד אניידו אנידב ומע םקימל ךירצו ערה ועבט תמחמ
and denigrating someone behind his back is not called “bodily pain and אוה וילע ול שיש תומוערתה םא ןכש לכו .)ול תוולהלמ
suffering.” (However if Plony was by nature a difficult person and a
borrower from whom it would be difficult to recover a loan and that loan רבוע יאדוב ,ןוממ ןינעב ומע ביטיהל הצר אלש תמחמ
recovery would require a court case and the intervention of a judge, then וניאו ונממ כ"חא םקונ אוהשכ רוטת אלו םוקת אל לע
there would be no obligation to extend a loan to him). And most certainly
if the victim’s complaint against Plony is that Plony denied him a monetary םשב הזה ואלב החיתפב ליעל ש"מכו ,הבוט ול השוע
favor, of course he violates the Lav of “Do not take revenge and do not .הריטנו המיקנ ךייש ןוממל ןומממד םיארי רפסה
hold a grudge” when he, in turn, takes his “revenge” and denies Plony a
favor, as I wrote above in the Introduction regarding this Lav, quoting the
Sefer Ye’re’im, that the law of taking revenge or holding a grudge applies
when the victim refuses a monetary request to someone because a prior .לולא 'ב ,ןסינ ב"כ ,תבט ב"י - תרבועמ הנש .לולא 'ה ,רייא 'ה ,תבט 'ה - הטושפ הנש :ימוי חול
monetary request of his to that person was denied.
םייחה רוקמ

םעבִטֶּשׁ ,םדא ינבִּמ הבּרְה וּלאוֹנ המּכּ ,הארְִתּ הזִּמוּ .ה
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Daily Halacha: 5 Tevet, 5 Eyar, 5 Elul; Leap Year- 12 Tevet, 22 Nissan, 2 Elul
וּלִּפאו ,םָתוֹדוֹא ינוֹלְפּ רבּדּ המ ,םהירֵבחֵמ שרֹדְִל דיִמָתּ
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Mekor Hachayim
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,אבּהל לע םהל הּנִּמ אקְָפנ ןיא הזּה רבדּ תעידִיִמ םִא
RK5/5. From all of this, see how foolish many people are, that their
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personality is to question their “friends” to find out what Plony said ,הבּרְה םהבּ םירִיִצְפמ ,םהל תוֹלּגל םיִצוֹר םניא םהֶשׁכוּ
about them even if that information would have no impact on their וּלּאבּ שׁיו ,םָתוֹדוֹא ינוֹלְפּ רבּדֶּשּׁ המ ,םהל םיִלּגְמֶשׁ דע
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lives. And when their friends decline to disclose that information,
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they put great pressure on them until they finally tell them what תמאל רבדּה תא םיִלבּקְַמוּ ,םהילֲע יאנגּ ןינִע םירִבדּה
they want to hear, what Plony said about them. Occasionally, that אוֹבנ םִא הנִּהו .םירִוּמגּ םיִאנוֹשׂ וּשֲׂענ הז ידֵי לעו ,הרָוּמגּ
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information is demeaning and they will believe the information
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is true and they will come to hate Plony because of it. Now if ליגרֶָשׁ ןיִשֲׂעהו ןיואלּה ןוֹבְּשׁחו ןיִלוּקלִקּה לדֶֹגּ תא תוֹנְמִל
we come to assess the great destruction and calculate the number העירִיה הרָצקָ ,תאֹזּה הנּגְמה הדִּמּבּ עבְּטמֶּשׁ יִמ ,רֹבֲעל
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of Laveen and Aseen that are commonly violated by someone
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who is entrenched in this disgusting character trait, the number יִכּ ,וּנירֵבדּ תא ןיִבָתו ,החיִתְפּבּ ליֵעל ןיּעו ,םליִכהֵמ
is incredibly great. Please refer back to the Introduction and you םִא וּלִּפא אוּה תוּליִכרְוּ ערָה ןוֹשׁל תלבּקַ רוּסִּא תמאבּ
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will understand what we are saying, because truthfully speaking,
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the esur of believing Lashon Hara or gossip applies even if Plony הָתוִּצ ,אבּהל לע וֹל עגוֹנֶּשׁ ,רבדּ וֹמצעֵמ םהל רפִּס דחא
commented of his own accord about events that are relevant to this
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“victim.” Yet the Torah commands us not to believe that gossip but לע עגוֹנ ןיאֶשׁכוּ ,שֹחל קרַ ,הזבּ ןיִמאהל אלֶֹּשׁ הרָוֹתּה
only (at most) to perhaps suspect it might be true. And if the gossip לעו ,'ב ףיִעסבּ ל"נּכו דבל העיִמְשּׁה וּלִּפא הרָוּסא ,אבּהל
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is irrelevant to this victim, then even listening to it is forbidden as I
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