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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Zayin - Halachah 1 א הכלה - ט ללכ

to tell the boy’s father what had happened. But rather even if he ,ללכ הזב רכתשמ וניאש וננינעב המכו המכ תחא לע
does clearly know which boy was halachically allowed to do what
he did, still he may not go and report back to the father of the second ומצע ריכשמ וניאו ,ומצעל תופתושה לטונ וניא יכ
boy, except if he satisfies all of the conditions and details listed הזב ערמ אוהש קר ,ןמקלד םירויצה לכב ה"הו ,הז לצא
further on in the following 9 Kelal. Please see that reference. .אקפנ אל עשר ללכמד ,הזמ אוה רכתשי אלש וריבחל
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ותונקל רבד רחא ריזחמה :א"ס ז"לר ןמיסב מ"חה ל"זו

Hagahah הצורל ןידה אוהו ,עשר ארקנ ואנקו רחא אבו 'וכו
תועידה לכ וננינעבו ש"יע רחא לצא ומצע ריכשהל
This same statement applies to someone’s rabbi, as I wrote above in
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the first part of this sefer, in the 10 Kelal, the 5 halacha. And do not ןויכ ,עשר ארקנ אנווג יאהכבד םידומ םש תורכזנה
question what I have said based on an incident in Gemara Kedushin .)ומצעל הזב ביטימ וניאש
(70a) “they went and told Rav Yehudah” because there it was obvious
he was specifically sent by Rav Yehudah (as you see clearly in Rashi’s ללכב סנכנ הז רבדש ןייעמה עדיש ידכ הזב יתכראה
commentary, citation beginning with the words “wait until”) and there is
no aspect of Lashon Hara (in that report) if he then goes and reports back םיטרפה וב ומלשויש אל םא ,הרומג תוליכרו ר"השל
to the Beit Din that someone insulted him or the court. This agent of the ,רבד הזיאב יתבתכש המו .הז ללכב ןמקל םיראובמה
court, in his report back to the Beit Din also has the same authority as
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two witnesses. Please reference the Choshen Mishpat at the end of the 8 .ה"יא רפסה ףוסב ואוביש םירויצה לכ הזב יתללכ
section and in the related commentary of the Be’er HaGolah. Therefore,
Rav Yehudah answered at the end that they also antagonized \ abused the
agent of the rabbi.
.לולא ז"ט ,רייא 'ו ,תבט ו"כ - תרבועמ הנש .לולא ז"י ,רייא ז"י ,תבט ז"י - הטושפ הנש :ימוי חול

םייחה רוקמ
Be’er Mayim Chayim
םִע רבדּ הזיאבּ ףֵתַּתְּשִׁהל הצוֹר וֹרבחֶשׁ ,האוֹר דחא םִא .א
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(RK7/1/1)-(1).. by a man or by a woman: (We learn this) From the
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incident involving Miryam, where the context was Lashon Hara, and it ,ערַ ןינִע הז ידֵי לע וֹל בבּסי יאדּובֶּשׁ ,רֵעַשְׁמ אוּהו ,דחא
applies as well here in the context of gossip. Regarding what I said above
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“Plony insulted one’s father” please refer back to the first part of this sefer, ךְא ,אוּהה ערַה ןינִעה ןִמ וֹליִצּהל ידֵכּ וֹל דיגּהל ךְירִצ )א(
to the 10 Kelal, in the 20 notation of the Be’er Mayim Chayim where I .ךְוּמסבּ םרֵאבאֶשׁ םיִטרְָפּ הָשִּׁמח הזל ךְירִצ
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brought down an explicit gemara (which is the basis of this law).
(RK7/1/2)-(2).. or a child: That is obvious because a child is also
within the category of “your brother.” Also, since the overriding reason םייח םימ ראב
given above, that gossip if forbidden, is because it ignites contention and
usually results in great damage, a child is included within this category. For אלפל הז רבד היהי אלש ידכו .ול דיגהל ךירצ )א(
the deaf, people with no understanding and children, are never responsible
for their actions (literally: contact with them is bad) and anyone who hits ךליל ךירצמו ךכ לכ לקימ ינאש לע ,ארוקה יניעב
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