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Sefer Chafetz Chayim 10 VOL-4 םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Tet - Halachah 2 ג הכלה - ט ללכ

of Shimon in order to prevent Shimon from forming a partnership with הז רפסמש ןויכ יכ ,רומג רוסיא יאדו הזו ,ר"השל
him, once had some other partnership dealings with him (with Shimon) and
there was a great loss sustained in that partnership (by Shimon). Reuven כ"א הזב ןימאמ אוהש חכומ ירה יאדו תרותב םירחאל
knows that this past loss was caused by this crook (Plony). And when he םא יתרייצ ןכל ,ר"השל תלבק רוסיא לע ףכית רבע
(Reuven) now comes and conveys to Shimon this defamatory report about
Plony, Shimon will understand the reason for his loss was caused by this .רבכמ וריכמ
crook (by Plony) and he will grab (i.e., Shimon will recover his prior loss
from) him because of that loss. .ל"נה ללכד 'אה טרפ יתרסיחש המ יתראיב ןאכ דעו

(RK9/2/8)-(9) .. more than the law would have demanded: I will םושמ ,החכוהד טרפה ןאכ יתרסיחש המ ראבא התעו
illustrate a small point and from that anyone with a sense of understanding ןינע אוה םש אמלשבד .הזל ךירצ ןיא ןאכד יל הארנד
will be able to extend this concept to all other comparable situations. For
example, someone (Shimon) is considering hiring someone else (Plony) as יכהלו ,תמאל אנקל ידכ קר אוה ורופיסו רבע רבכש
the caretaker of his home and he (Reuven) recognizes him from the past ןודינה ןקתיש הארנ ילוא הלחתמ וחיכוהל ונכרצוה
as the thief who once stole from some person. The law demands that he
(Reuven) must report this to Shimon but only if he complies with the five .התע תעל ותונג רפסל ןיא ןכ לע ,רבדה תא ומצעב
conditions that are stated above and even though in truth it is possible that ול עיגת אלש דחאל רומשל ןינעל ןנירייאד ןאכ לבא
he (Plony) is sorry about what he had done and has decided never to steal
again. Nevertheless, it is still proper and correct to consider the possibility הזב אצויכו ,ער ףתוש וא בנג אוהש הזה שיאמ הער
that Plony was not remorseful and is still a thief and to take steps necessary ונחיטבי םא וליפא ,החכוה ליעוי המ ,םירויצה לכב
to protect Shimon.
.ורבד םייקי אל ילוא ,הזכ דוע השעי אלש
But if he (Reuven) senses that in conveying this report to Shimon it is
possible that the story will get out and society will now perceive Plony as
a thief and very “bad” things will happen to him (to Plony), like this very
bad habit that some people have, that they are prone to instantly judge .לולא ז"י ,רייא 'ז ,תבט ז"כ - תרבועמ הנש .לולא ח"י ,רייא ח"י ,תבט ח"י - הטושפ הנש :ימוי חול
people in matters of life and death and decide he (Plony) is the most evil
person in the entire city and that it is a mitzvah to pursue him (and punish
him). In this situation, one (Reuven) must be very, very careful not to םייחה רוקמ
defame any man because otherwise it would be just as though he (Reuven)
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shot him (Plony) with an arrow in conveying his gossip \ report. I will רוּסִּא םוּשִּׁמ וֹבּ ןיאֶשׁ ,דחא ןינִע דוֹע ראבנ הָתּעו .ג
elaborate on this elsewhere with G-d’s help.
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עגְּפא םִא :רמאֶשׁ דחאל עמָשׁ )י( םִא ,ןוֹגכּ ,תוּליִכרְ
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And now that Hashem Yitbarach has guided me to explain these five
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conditions, I will elaborate on another detail so that you (the reader who וֹא ,וּנּפדּגאו וּנּפרְחא וֹא ,וּנּכּא ,ינוֹלְפּ םוֹקמבּ ינוֹלְפִל
carefully goes through this analysis) will not be astounded by why I
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omitted here the first condition listed above in the 10 Kelal (2 halacha) ,הזבּ יוּלָתּ ,ןוֹממ ןינִעבּ וֹקיזּהל וֹנוֹצרְֶשׁ )אי( ,וּנּמִּמ עמָשֶּׁשׁ
of the Laws of Esurei Lashon Hara, that this speaker must be a first-hand המּכֶּשׁ ,רבכִּמ הז ןינִעל קזחמ אוּה )בי( הֶזַּה שׁיִאָה םִא
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observer to the event that he is reporting, because I have a serious doubt
as to whether or not this condition is relevant here. Apparently it would יִפל ריִכּמ אוּהֶשׁ )גי( וֹא ,םירִחא םיִשׁנאל ןכ הָשׂע םיִמעְפּ
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be sufficient (to permit reporting this event) even if he heard about it from
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others. A proof to this argument comes from the Gemara Niddah (61a) יאדּובוּ ,אמלעבּ םוּזגּ ךְרֶדֶבּ ויִפִּמ ןכּ אצי אלֶֹּשׁ ,ןינִעה
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