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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Tet - Halachah 11 ה הכלה - ט ללכ

necessary. That if Reuven conveyed his report out of a sense of hatred for קלחב ליעל ונבתכש ומכ ,ירת יבכ היל ןמיהמ אוהד
Plony (necessarily) he will not have complied with the other conditions of
this Kelal; he will have jumped to an immediate conclusion (and violated י"עו ,םיקסופה םשב ו"ט ק"ס ח"מבב 'ז ללכב 'א
st
the 1 condition), he will have exaggerated the event out of proportion .רוסא יאדוב ,הזה השעמה השענ ורוביד
nd
to what actually happened (and violated the 2 condition) and he would
not have cared if Plony was harmed any more that a Beit Din would have ,ידוהי וניאל דיעהד םושמ םעטה םשד תוחדל ןיאו
th
punished him had he gone to court (and he would have violated the 5
condition). All this was outside the scope of the Taz’s opinion in the case ורימחה ךכיפל ,ידוהי וניאל ודי לע התשענ הבוטהו
described in that reference (saving someone from being hurt physically). םא לבא ,ידוהי וניאה םע תמאהש עדויד ףא ל"זח
th
Regarding the 4 condition (that Reuven should not tell Shimon about אוהו ,םידוהי םניאד אנידב ורבח לע לארשיל דיעה
Plony if the results could be achieved in some other way) it seems to me
that if Reuven is familiar with the store owner’s (Plony’s) personality, that תמאבש עדויש ןויכ ,היל ןניתמשמ אל ,ודי לע ערפנ
he constantly deceives people, then it is permissible in all circumstances to הזש ןויכ ,וננינעב ימנ ןידה אוהו ,ול בייח אוה
disclose his behavior even though Reuven could have achieved that same
goal using some other strategy, in order to publicize the identity of these וליאו ,וילע רפיסש ןינעה אוה תמאש עדוי רפסמה
flatterers \ manipulators so that they can no longer mislead other people. ויה תמא אוה הז רבדש ותומכ םיעדוי ןיד תיבה ויה
But if Reuven only saw Plony misrepresent his merchandise only once and
Plony has no prior reputation for misrepresentation, it seems to me that it רובע םהיניבש תופתתשהה הלטבתנש םיקסופ כ"ג
is forbidden to warn Shimon about Plony if Reuven can achieve that same ירהד ,וניא הז םג לבא .רוסיא ודיב ןיאד רשפא ,הז
outcome by some other technique.
לארשימ םגד ל"נה ג"ס ח"כ ןמיסב םש ז"טה קיסמ

ודי לעד ןויכ היל ןניתמשמ ויהד יכה אניד לארשיל
Daily Halacha: 22 Tevet, 22 Eyar, 22 Elul; Leap Year- 2 Shevat, 11 Eyar, 21 Elul
ףא הרות ןיד יפ לע השענ היה אלש השעמ השענ VOL-4
Mekor Hachayim לקהל דדצמש ל"שרהמכ אלד( ותא תמאהש עדויד
RK9/ . All this applies if Reuven wants to stop Shimon from םשב איבמש הז ןמיסב םימותב יתאצמ ןכו .)הזב
being cheated. But if Shimon already took the merchandise and ןכו ,ז"טהכ כ"ג ותעדש ב"נ ןמיס א"מר תבושת
Reuven knows that he was fooled by Plony, either because the
value was not equal to the sale price or some other reason, then םשב איבמש ל"נה ןמיסב מ"ח ג"הנכב כ"חא יתאצמ
disclosure to Shimon is conditional: If according to Torah law .ש"יע ז"טהכ תובושת יראשו קדצ טפשמ תבושת
Shimon has no claim against Plony because the overcharge was less
than one-sixth (of the market value) or because there was already ,םירכינה םירבד וילע ול שיש םושמ וא םינפב ש"מו
more than enough time to show the merchandise to a merchant or לוכי וניא ןידה ןמש 'ז ללכב ליעל ונבתכ רבכ יכ
to his relative to authenticate the sale price or some other reason
(29) by which Shimon has halachically lost his chance to get back .הז רובע ןוממ ודיספהל
his money from Plony, then under any of these circumstances if
someone was to disclose the incident and show Shimon how Plony היה כ"ג ןידל ןיאב ויה וליאד ןויכ .םינש םה )חי(
cheated him, most certainly he would be in violation of the esur of היארו ,ומצעב ול רפיסש שיאה השעיש ומכ אצוי ןידה

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