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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Vav - Halachah 2 ב הכלה - ה ללכ

nd
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of esurei Lashon Hara, the 2 Kelal, in the 2 notation of the Be’er Mayim רמאמב הנוי 'רב רכזומש ומכ ערה ןושל ןכ םג
Chayim where we brought several explicit writings on this subject.
.ש"יע ופוסב ג"יר
(RK6/1/2)-(2).. if it will have a future impact on his life:
Meaning, by way of example, the victim was told that Plony harmed him
or that he was told in front of someone else that Plony insulted \ degraded םייחה רוקמ
him. There are times when it is important to know what the truth is in
order for the victim, going forward, to know how to best protect himself רוּסִּא שׁי ןכּ םגּ )ב( דבלִבּ תוּליִכרְ תעיִמְשׁ לע ףאו .ב
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from Plony. However if the gossip has no relevance to the victim and
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will not impact his life, the victim may not inquire of other people to find ףיִעס 'ו ללכּ[ 'א קלחבּ ל"נּכו ,ערָה ןוֹשׁלבּ וֹמכּ לוֹדגּ
out what exactly Plony said about him because in his investigation, most
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certainly this victim will himself violate many esurim. In particular he ןיִמאי םִא וֹתְּעדַבּ ןידֲַע רמגנ אלֹ העיִמְשּׁה תֵעבדּ ףא ,]'ב
will have violated the Lav of causing another Jew to stumble blindly ןינִעלדּ ,וּנּמִּמ רוּמח הלבּקַ רוּסִּא םוֹקמ לכִּמוּ .אלֹ וֹא
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into committing a sin because whoever answers his inquiry is called a
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“Rauchel.” Please see the immediately preceding Kelal, the 5 halacha. תעידִי היהִתֶּשׁ ,רוּפִּסּה תלִּחְתִּמ ןיִבֵמ אוּהדּ אכיה העיִמְשׁ
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אוּהֶשׁ ,ןוֹגכּ ,אוּה תמא םִא ,אבּהל לע וֹל עגוֹנ הז רבדּ
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Mekor Hachayim וֹקיזּהל הצוֹר ינוֹלְפֶּשׁ ךְיא ,וֹל רפּסל הצוֹר וֹרבחֶשׁ ,האוֹר
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RK6/2. Just as we explained above in the first part of this sefer, in עֹמְשִׁל רָתּמ )ג( יאַדַּוְבּ ,הֶזָבּ אֵצוֹיַּכְו וֹנוֹמָמְבּ וֹא וֹפוּגְבּ
th
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the 7 Kelal, the 2 halacha, that the law forbids believing Lashon לבא .וּנּמִּמ רֵמָשִּׁהלוּ שׁוּחל ךְיא ,עדַיל ידֵכּ הלִּחְתּכל
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Hara even if the comments were made in front of the victim, so
too is the law the same for Rechilut. Namely, that someone says ,)םיִנָפֳאָה לָכְבּ( יֵנְוַגּ לָכְבּ הרָוֹתַּה ןִמ רוּסָא הָטָלְחַהְבּ לֵבּקְַל
to Plony: “You (Plony) said such and such about him” (about the
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victim), even if Plony remains quiet now (3) (meaning, he does not ,דבלִבּ וֹמצע תא רהזּיֶּשׁ ידֵכוּ ,אמלעבּ שָׁשׁח ךְרֶדּ קרַ
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answer back the charge) while they are repeating that gossip, that he ילוּבּקַלדּ בגּ לע ףא אָשׁיִבּ אנָשִּׁלדּ ,ל"זח וּרְמאֶשׁ וֹמכּ
(Plony) said about the victim. Nevertheless, it is still forbidden for
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the victim to believe it and he may not draw any conclusions from ךְירִצ ןיא לבּקַלֶּשׁ וּלִּפא - ערָה ןוֹשׁלֶּשׁ( יֵעבִּמ שׁחיֵמל - יֵעבִּמ אל
the circumstances that the gossip was true. Even if Plony’s usual ללכִבּ ערָה ןוֹשׁל ירֵוּסִּא תוֹכלִהבּ ליֵעל ןיּעו ,)ךְירִָצ שֹשֲׁחַל -
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temperament was not to remain silent in other matters but here he
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remained silent, Plony’s silence is not proof that the gossip was ,םימָשׁ ידֵי תאצל העיִמְשּׁה ןינִעבּ גהנְתִהל ךְיא הארְִתּ ,'ו
true, as I explained this all above. (Please see that reference). .ןאכּ ןידּה אוּהו
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All this applies even if the speaker (4) in conveying his gossip does
not violate the Torah’s Lav of “Do not peddle gossip in society.” For
example, the speaker tells the victim to protect himself from Plony םייח םימ ראב
because he (Plony) wants to harm him (or something comparable),
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as I will explain further on (in the 9 Kelal). And most certainly if בטיה י"הזעב יתראיב הז רבד .רוסיא שי כ"ג )ב(
he spoke Lashon Hara without purpose about the victim or gossiped .ש"יע 'גו ב"קס ח"מבב 'ו ללכב 'א קלחב
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