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Sefer Chafetz Chayim םייח ץפח רפס 10 VOL-4
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Tet - Halachah 3 ב הכלה - ט ללכ

they are not educated in the laws of accepting Lashon Hara as truth, which רחא ןמזב ןינע הזיאב ומע ףתתשנ ,ומע ףתתשי אלש
is absolutely forbidden, since the speaker conveys his gossip as though it
was a certainty he is demonstrating that he believes that gossip and in so עדוי אוהו ,לודג קזיה תופתושה קסעב היהו ,רבכמ
doing he immediately violates the Lav of accepting Lashon Hara as truth. הלגישכו ,אוהה שקיעה י"ע זא התיה דספהה תביסש
That is why I framed this example in the context of recognizing Plony
from his past (as being a thief). תביסש אליממ ןיבי תונגה רבד תא התע ןועמשל

Up until this point I explained why I omitted the first condition in the ונספתיו ,ודי לע כ"ג היה דקתשא ול היהש דספהה
cited Kelal. Now I will explain why I omitted the condition of “rebuking” .הז רובע
th
since it is unnecessary here. Granted that there (in the 10 Kelal of the
laws of Esurei Lashon Hara) the subject is someone who already violated שיקי ונממו ןטק טרפ רייצאו .ןידה יפכמ רתוי )ט(
an esur and another person wants to tell others what he did because he is
zealous for the sake of truth, and so we required that the speaker must first שיא חקיל הצור דחאש ןוגכ .הזב אצויכ לכל ליכשמה
rebuke “Plony” in hopes that he will remedy the problem all by himself. ,דחא לצא בנגש רבכמ והאר הזו ,ותוא תרשל דחא
But here, where the topic is “warning someone” (Shimon) so that no harm
will come to him from Plony and that Plony is a (possible) thief or a bad ורסחי אלש ןפואב ךא ,הזל תולגל ךירצש אוה ןידהש
potential partner (or something comparable, as illustrated in all the coming תויהל לוכי תמאבד ףא .הז ףיעסב םיראובמה םיטרפה
examples), what is the purpose of the “rebuke?” Even if Plony promises
never to do it again, perhaps he will not keep his promise. תושעל אלש ותעדב םיכסהו ,הז לע טרחתנ רבכש
שיאה תא רומשלו ,הזל שוחל ןוכנ םוקמ לכמ ,דוע

Daily Halacha: 18 Tevet, 18 Eyar, 18 Elul; Leap Year- 27 Tevet, 7 Eyar, 17 Elul .ונממ הזה
Mekor Hachayim לגלגתהל לכוי ורופיס י"עש האור אוה םא לבא

RK9/3. Now I will explain another circumstance which does ומע ועריו ,בנגל ריעה ישנא יניעב ז"יע םסרפתיש
not violate the esur of gossip, namely, if someone (the “speaker”– םיתב ילעב הזיא לש ערה גהנמכ הז ידי לע דאמ
“Reuven”) heard (10) someone else (“Plony”) say – “If I meet up
with so and so (the “victim,”- “Shimon”) in such and such a place עורג אוה יכ םרמאב ,ףכית תושפנ יניד ןיקסופש
I will beat him up or I will insult him and berate him,” or Reuven תעב .רבד לכב ופדורל הוצמו ,ריעה ישנא לכמ
heard Plony say he wants to cause a financial loss (11) to Shimon. ,םדא םוש תונגל אלש רהזיל ךירצ דאמו דאמ ,תאזכ
Then the law allowing Reuven to convey that gossip \ report to
Shimon is conditional: If Plony has an established reputation (12) רחא םוקמבו ,ורוביד י"ע ץח קרוזכ טושפ אוה יכ
for carrying out his threat because he has demonstrated that ability .ה"יא הזב ךיראנ
on several past occasions or that Reuven realizes from the current
circumstances (13) that Plony was not exaggerating and will most ,םיטרפ השמחה לכ ראבל ךרבתי 'ה ינרזעש רחא הנהו
certainly carry out his plans, then most certainly Reuven must ןאכ יתרסיח המל ןייעמה יניעב אלפי לאש דוע שרפנ
convey that report to Shimon and in so doing perhaps he (Shimon)
will be on guard against Plony so that no humiliation or loss will רבדה תא עדיש ,'י ללכב ליעל רכזנש 'אה טרפה
occur. (Please see the following Hagahah). However Reuven must טרפל ךירצ ןאכ םא םוצע קפס יל שיד םושמ .ומצעמ

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