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

Plony’s betrayal. Because of this, the victim now hates Plony and at the :ה"הגה
very next opportunity he will go and betray Plony to the government. In
so doing he himself becomes an absolute informer. 8 ,ד"ס ק"סב םש ך"שב ה"ע ןמיס מ"חב אידהל אוה ןכו *
אלד ך"שה ירבדל אנידל םיכסה ז"י ףיעסב םש ז"טה םגו
(2) Similarly, it is common to find instances when a gentile agreed to buy
something from a Jew, beverages (liquor) or something comparable and אלד ,הז םעטמ םידעב אלש וליפא ונממ סופתל לכוי
the deal was finalized and the gentile even brought his empty barrels to the .ש"יע ע"מסהכ
Jew to fill with liquor (the liquor was not yet paid for). There are gentiles
who even after they finalize a deal with someone will go to other Jewish
merchants of that same product to shop prices with them, trying to get a
slightly better deal with them than they did with the first merchant. The .לולא 'ט ,ןסינ ט"כ ,תבט ט"י - תרבועמ הנש :ימוי חול
gentile will renege on the first Jew and he does not tell this to the second
merchant, how he (the gentile) finalized a deal with the first merchant. םייחה רוקמ
Since this second merchant is oblivious of what this gentile was doing,
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there are occasions when the second merchant will offer those same goods וּניֵתוֹנוֲֹעבּ ,ןיִלָשׁכנֶּשׁ המּבּ ,שׁוּחבּ הארְִתּ הז יִפּ לעו .י
at a slightly cheaper price than the first merchant. When the gentile hears
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he can do a better deal with the second merchant, he immediately goes תוּניִשׁלמ דצִּמ וֹקסִעבּ קזּה וֹל שׁי דחא םִאֶשׁ ,םיִבּרַה
back to the first merchant and takes back his (empty) barrels without any הָשׂע אוּהֶשׁ ,םירִכּנּה םירִבדּ לארְָשׂי לע וֹל שׁיו ,המוֹדּכו
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explanation. And when this first merchant asks him – “Why did you do
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this?” in order to deflect any criticism or take responsibility for himself, ןיִשׁלמוּ ךְכּ רחא ךְלוֹה אוּה ךְמסּה הז לע ,הזּה רבדּה תא וֹל
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לֶשׁ םהיִפבּ לגּרְמ( יֵשׁניאדּ וּהימוּפבּ אלגּרְמ יִכּ ,ןכּ םגּ וֹתוֹא
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8 Please see the first ending footnote to the Epilogue of Sefer Shemirat HaLashon-
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Book (Poral Ta’asiyot edition, Bnei Brak, 575 ), where the Chafetz Chayim רחא ןכּ םגּ אוּה רָתּמ ,וֹרבח לע ןיִשׁלִה דחא םִאֶשׁ ,)םיִשָׁנֲאָה
A”H explains the definition of an “informer” and the punishment that awaits ,וֹניִשׁלהל ךְכּ
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this person in Olam Haba; quoted as follows from the Mazal Elul English
translation of Sefer Shemirat HaLashon (Feldheim Distributors, New York
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and Jerusalem, 5766): :םיִמעְט המּכִּמ הרָוּמגּ תוּעט איִה תֶמֱאֶבוּ
How so very great is the sin of the man who informs on a Jew to a gentile; his
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sin is so great as to be unbearable and his punishment is comparable to the היהִתּ הינְשּׁה תוּניִשׁלמ ידֵי לע םִא אקָודּ אוּה הז ןידִדּ )א
punishment of a heretic or someone who denies that the Torah is G-d-given
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or denies that at some time in the (near) future G-d will give life back to those יִאו ,דוֹע וֹניִשׁליו רֹזחי אלֹ וֹדּגנכֶּשּׁהֶשׁ ,אבּהל לע תלעוֹתּ
who have died. Their punishment is so great that Gehinnom will have ceased
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to exist but their punishment will continue to endure, as Chazal teach us in אוּה םִא לבא .רָתּמ זא ,תרֶחא ךְרֶדֶבּ וֹמצע ליִצּהל רָשְׁפא
Gemara Rosh Hashanah ( 7a). Our great Kabbalists have written about this
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person, that his punishment will be to become reincarnated as a mad dog. ראֹבְמכו ,אוּה רוּמגּ רוּסִּא יאדּובּ ,םקָנ םקֹנִל קרַ ןוּכְּתִמ
I have heard this same idea expressed by the Vilna Gaon, his holy memory .)ה"הגהב 'ט ףיִעָס ח"פשׁ ןָמיִסְבּ( ט_ָפְּשִׁמ ןֶשֹחְבּ
is a legacy of peace, in the following incident. The Gaon accepted upon
himself a form of exile and hired a wagon and a Jewish driver. The
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horse pulling this wagon strayed off the road and trampled some plowed לבא ,וֹניִשׁלִהֶשׁ ויניֵעבּ האוֹר אוּה םִא הז לכדּ ,דוֹעו )ב
furrows on the side of the road belonging to a gentile. From a distance
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away the gentile saw what happened and ran towards the wagon to beat םירִכּנ םירִבדּ םה םִא וּלִּפא ,םירִכּנּה םירִבדּ לע ךְֹמסִל אלֹ
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