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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Tet - Halachah 2 ג הכלה - ט ללכ

Mekor Hachayim לכוּי ילוּא ,וֹדּגנכֶּשּׁהל הז רבדּ תוֹלּגל ךְירִצ ,ןכּ הֶשֲׂעי
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(5). All of this is permitted only if in conveying this gossip no ךְא .*קזּה וֹא שׁוּיִּבּ וּנּמִּמ וֹל וּעיגּי אלֶֹּשׁ ידֵכִבּ וּנּמִּמ רהזִּהל
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actual “bad” will happen to Plony, rather only the “good” that
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someone would have done for him would not be done. Even though .ל"נּה םיִטרְָפּה לכּ ןכּ םגּ הזבּ וּרסחי אלֶֹּשׁ ,רהזִּל ךְירִצ
declining that favor is in itself something “bad,” still it is permitted
to convey the gossip. But if something actually “bad” will happen
to Plony, then it is forbidden to gossip about him (7) because other
requirements (8) now come into play that will be explained further :ה"הגה
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on, with G-d’s help, in the 5 and 6 halachot of this Kelal. And וֹתּחכוֹתֶּשׁ רֵעַשְׁמ אוּה וֹא ,וֹתּחכוֹתּ לבּקִ אלֹו ,וֹחיִכוֹה םִא הז לכו *
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of course if the speaker, if Reuven sees that real harm will happen
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to Plony if he conveys his gossip, more than the law would have הז לע הלִּחְתִּמ וֹחיִכוֹהל ךְירִצ )די( אמָתסִבּ לבא .וֹל ליִעוֹתּ אלֹ
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demanded (9), then it is forbidden to say anything. Please reference הז ידֵי לע ילוּא ,אמלעבּ יוּצּרִ ירֵבדִבּ וֹא ,ינוֹלְפִל ערַהל הצוֹרֶשׁ
what I wrote further on in the 5 halacha of this Kelal. וילע רפּסלוּ ךְליל ךְרֵטצי אלֶֹּשׁ ,הזבּ חיורְיו ,וּנּמִּמ וֹסְעכּ רסוּי
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,םוֹלָשׁ תאבהו החכוֹהדּ הֵשֲׂע תוצִמ הזבּ םיּקַי םגו ,ינוֹלְפּ וֹתוֹאל
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Be’er Mayim Chayim .םייּח םימ ראבִבּ ןיּעו
(RK9/2/6)-(7) .. then it is forbidden to gossip about him: The
reason is because this speaker has no authority to force an outcome that
the Beit Din itself could not enforce based on what this speaker reported םייח םימ ראב
and we know that Beit Din would not extend any “bad” to someone based
on the report of a single witness. The most the court would do in the face ליעל יתראיבש המ יפל .'וכו עמשש וא 'וכו עמש )י(
of single-witness testimony is force Plony to swear an oath in his own
defense (in a monetary matter). Please reference the source for this law יכ ,ומצעב ונממ עמש אל םא וליפא ןידה הז היהי ט"קסב
later on in the Mekor Chayim and in the 17 notation of the Be’er Mayim
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Chayim where you will find an explicit gemara that discusses this issue. ,ודגנכשהל הער הזב םורגיש ךכ לכ יוצמ ןיא הז ןינעב
ןושלב רהזיל ךירצ הזבש קר .הזמ קזנה ריסיש קר
(RK9/2/7)-(8) .. other requirements: Meaning, if the “bad” which
would happen to him is demanded by the law and that two speakers are ךכו ךכ יתעמש רמאי קר ,םתס ול רפסי אלש ,הרימאה
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involved. Please see the 6 halacha, that even in this circumstance one תא רומשלו הזל שוחל ךל ןוכנ ןכ לע רבדה תמא ןפו
must be very careful from the very outset (in conveying this gossip to
Shimon) because they are not excluded from those who help a sinner. .ךמצע
(Please carefully review that reference).
ירבדמ עבונ אוה .ןוממ ןינעב וקיזהל ונוצרש )אי(
Understand clearly that what I said above “actual bad” is illustrated in a
case where this person (Plony), who is being defamed by Reuven in front לכ םגו ט"קסב ליעל והונקתעה )א"ס ףד( הדנב ש"ארה
.הזב םג ךייש םש ונאבהש תויארה
21 Note: The editor of the Poral Ta’asiyot edition believes that perhaps the
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reference is to the 13 halacha. תועובשב ןנירמאד םושמ הז יתבתכ .'וכו קזחומ אוה )בי(
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