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

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This is clearly stated in the Choshen Mishpat section #388 in the Shach’s דבלִמֶּשׁ ,רחא ןינִע דוֹע ןכּ םגּ ללכנ 'גה טרְָפּה הזְבוּ(
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commentary in sub-paragraph #54, that if it is apparent that Plony will
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carry through on his threat we do not apply the maxim of “people tend to ,הלִּחְתִּמ ןנוֹבְּתי ,האנִשׂ דצִּמ אלֹו ,תלעוֹתל ןוּכיֶּשׁ ,הנוּכּה
exaggerate but do not carry through on their threats.”
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יוּצמֶּשּׁ המִּמ )ד( )איִצוֹהְל( יקֵוֹפַּאְל ,תֶלֶעוֹתּ הֶזִּמ אוֹבָתּ םִא
(RK9/3/5)-(14) .. must first rebuke: Seemingly, based on what I wrote
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at the end of the 9 notation, this detail (this condition) of “rebuking” is ףֵתַּתְּשׁיו ,וֹל עמְשׁי אלֹ ,וֹל רמאֹי םִא וּלִּפאֶשׁ ,םיִמעְפּ המּכּ
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unnecessary, meaning, maybe Plony will make a promise and then not :וֹל רֵמוֹא ,רבדּ הזיאבּ וֹרבח וֹזיגּרְיֶּשׁכּ ךְכּ רחאו )ה( ,וֹמִּע
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keep his word. However, there is a distinction in applying this concept.
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There, the framework was a relationship that would continue over an אצוֹיּכו ,ךְָמִּע ףֵתַּתְּשִׁהל יוּארָ ןיאֶשׁ ,ינוֹלפּ ךָילע רמא הפי
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extended period of time, like a household caretaker or a (bad) partnership
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or something comparable, in all the scenarios that will be brought with וֹז הערָ הדִּמ םהל שׁיֶּשׁ ,םרָיִכּמ אוּהֶשׁ וּלּאכּ םיִשׁנאל ,הזבּ
G-d’s help at the end of this sefer. In those kinds of circumstances a
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rebuke is generally pointless and will not help change Plony’s disposition םירִוִּעה תא ליִשׁכמ אוּה יִכּ ,רֵתּה םוּשׁ ריּצי אלֹ ,תוּליִכרְדּ
to become upstanding to the point where one need not suspect him and .)תוּליִכרְדּ הרָוּמגּ הֶשֲׂעַת אלֹבּ וּללּה
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therefore one must report him to his intended victim. But that is not the
case in our discussion where Plony’s anger is only a momentary thing
and will soon pass. One finds that often in a case like this when Plony
is rebuked or appeased, his anger will quickly subside and completely
disappear and one need not be suspicious (of him) at all. In this sense םייח םימ ראב
I wrote as I did (“Reuven must first rebuke \ warn Plony”). However,
realistically speaking, this is all dependent upon Plony’s personality. If we ת"שב הנוי 'ר בתכש הממ חכומ אוה .תלעותל קר )ג(
know him to be someone who will not keep his word since several times in
the past he promised something but then changed his mind, then we have י"רה תוילע םשב )ט"לד( ב"בל מ"שבו ח"כר רמאמב
to be concerned that Plony will harm Shimon in some financial sense, as he ןייעו ,וריבחל םדא ןיבד םינינעב יריימ םש םגד ל"ז
said he would do, then we must warn Shimon. This approach is relevant
only if we know that Plony has an established reputation for harming his .י"קסב ל"נה ללכב ש"מב
“victims.” But if he has no prior history of ever having harmed someone,
then the matter requires a great deal more thought and analysis. אוה תלעותל ןיוכמ ונניא םאד ,הז טרפב ונתנווכ ןיאו
אלהד ,תוליכר רוסיא ששח תמחמ רפסלמ אליממ רוטפ
Mekor Hachayim ,ל"נכו ןוממ ןינעב ףאו ,ביתכ ךער םד לע דומעת אל
RK9/4. Even though this is a very great mitzvah (to warn someone ךא .ל"מק ה"ד )א"ע ג"ע ףד( ןירדהנס י"שרב ןייעו
abut the possibility of impending danger) and is included in the ,תלעותל ןווכל רופיסה תעב ומצע תא חירכיש ונתנוכ
mitzvah of bringing about peace, still, one must be very careful not אליממ ומצע לע רדנגי הז ידי לע יכ ,האנש דצמ אלו
to impulsively go and report this gossip unless one first carefully
thinks through the entire matter, that based on his report the intended .תוליכר רוסיא
victim will protect himself and not go over by himself to the place
where Plony is, in order that Plony will not hit him or curse or
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