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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Tet - Halachah 3 ב הכלה - ט ללכ

be careful to abide by all of the rules that are written above (in the םייחה רוקמ
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2 law of this Kelal).
הערָ רוּפִּסּה ידֵי לע בבּסי אלֹ םִא קרַ ,רָתּמ וֹניא הז לכּ )ה
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Hagahah רסוּתֶּשׁ קרַ ,שׁמּמ וֹמִּע וּערֵי אלֶֹּשׁ ,וּניהדּ ,ןוֹדּנּל שׁמּמ
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All of this is relevant if Reuven first rebuked Plony and Plony ignored him ףא ,וֹדּגנכֶּשּׁה וֹמִּע הֶשׂוֹע היהֶשׁ ,הבוֹטּה הז ידֵי לע וּנּמִּמ
or if Reuven determined his rebuke would be pointless. But if Reuven does םִא לבא .רָתּמ םוֹקמ לכִּמ ,וֹל הערָ אוּה הז רבדּ אליֵמִּמדּ
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not know how Plony will react to his rebuke, in an ordinary circumstance
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Reuven must first rebuke (14) Plony for wanting to do “bad” to this victim ,וילע רפּסל רוּסא )ז( ,שׁמּמ הערָ וֹרוּפִּס ידֵי לע וֹל עיגּי
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(Shimon) or to try to appease him, perhaps in so doing (Reuven will mollify
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Plony and) his anger will disappear. The advantage of this approach is that הצרְי םִא ןמּקַל וּראֹביו ,םיִטרְָפּ דוֹע )ח( הֶזָל ךְרֵָטְצִי יִכּ
Reuven will not have to go to Shimon and convey his gossip \ report about ידֵי לע בבּסיֶּשׁ ,האוֹר אוּה םִא ןכֶּשׁ לכו .'ו 'ה ףיִעסבּ 'ה
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Plony. Moreover, Reuven will have fulfilled the Torah’s Aseh of rebuking
a fellow Jew and causing peace. Please see the associated Be’er Mayim רפּסל רוּסאדּ ,ןידּה יִפכִּמ רֵתוֹי )ט( הָבּרַ הָערָ ןוֹדִּנַּל וֹרוּפִּס
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Chayim.
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.םָשׁ וּנבַתכֶּשּׁ המ ,'ה ףיִעסבּ ןמּקַל ןיּעו .וילע
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Be’er Mayim Chayim
(RK9/3/1)-(10) .. if someone (the “speaker” – “Reuven”) םייח םימ ראב
heard: Based on what we explained above in the immediately preceding
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9 notation, this would be the law even if he (Reuven) did not hear Plony’s י"ע םורגל יאשר רפסמה ןיא יכ .וילע רפסל רוסא )ז(
threat firsthand because in this situation it is not common to find that some ,ורוביד יפ לע ןכ ןישוע ויה אל ןיד תיבש רבד ורוביד
harm will come to Plony as an outcome of gossip, just that Reuven will
remove a threat of loss from Shimon. But Reuven must be careful in his דע יפ לע םדאל ןיעירמ ןיא ןיד תיבש אוה עודי הזו
choice of language and not report his story to Shimon as being a matter of ,הזל םעטו רוקמו ,הזל רויצו .אמלעב העובש קר דחא
fact. Instead he should tell Shimon – “I heard such and such, perhaps it is
true and if so, then you should suspect Plony and protect yourself.” הז לע הארתו ז"י ק"סב ח"מבבו םינפב ןמקל ןייע
.תשרופמ ארמג
(RK9/3/2)-(11) ..cause a financial loss : This law evolves from the
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Rosh’s commentary on Gemara Niddah (9 perek, 5 paragraph) that we הרות ןיד יפ לע ול עיגמ םא ונייה .םיטרפ דוע )ח(
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quoted above in the preceding 9 notation. All of the proofs brought there
apply here as well. ףיעסב םש ןייעו ,םינש ןירפסמה ויהיש םגו ,וזה הערה
(RK9/3/3)-(12) .. established reputation : I wrote this expression ידי עייסממד ,הלחתכל רהזהל שי הז ןפואב וליפאד 'ו
of the law because of the discussion in Gemara Shvu’ot (46a) “Rav .בטיה ש"יע יקפנ אל הריבע ירבוע
Nachman said- If a person grabs an axe and says ‘I will go and chop down
Plony’s date-palm-tree,’ people tend to exaggerate their intentions but do שיאה הזש ןוגכ ,ריוצי ,שממ הער הלחתב כ"שמד עדו
not carry through on their threats. But if he has a reputation for carrying
out his threats, we do not use this maxim of “people tend to exaggerate” as ידכ ןועמש ינפל תונגה ןינע תא וילע הלגמ אוהש
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