Page 333 - V4

Sefer Chafetz Chayim 11 VOL-4 םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Tet - Halachah 6 י הכלה - ט ללכ

Plony may be penalized more than would have been the case had this שׁיִא אוּה יִכּ ,אוּהה שׁיִאה עבֶטבּ ןנוֹבְּתִמ אוּהו ,דחא לצא
ֵ
ְ
ָ
ֶ
ֶ
ָ
ְ
ַ
ֵ
ַ
matter been decided by a Beit Din since he could not have made his report
ַ
ָ
ֵ
ֶ
ְ
ָ
ָ
ְ
ָ
ֵ
ַ
ְ
to the Beit Din (as a sole witness). But that is not so if two men conveyed ינבּ תוּיִּמוּמרְע ןיִבהל ךְכּ לכּ ףירִח וּנּניאֶשׁ ,וּניה( םַתּ
that report (since they could have given that same testimony in Beit Din
ֲ
ָ
ֶ
ָ
ַ
ַ
ַ
ָ
ַ
ְ
ַ
ַ
and it would have been admissible testimony). לכֶּשׁ ,איִהה תוּנחה לעבּ עבֶט תא ריִכּמ אוּהו ,)םדא
ֶ
ְ
ֶ
ְ
ָ
ְ
ְ
ַ
(RK9/5/7)-(21) .. other details: The issue of “rebuking” will be הרָוֹחסִבּ םִא ,וֹתוֹמּרַל הזכּ שׁיִא גיִשּׂהל אוּה וֹצְפחו וֹתקָוּשְׁתּ
explained with G-d’s help in the coming illustrative examples and the ןינִע תא וֹל רפּסל ךְירִצ ,חקִּמבּ וֹא תוֹלקְָשִׁמבוּ תוֹדִּמבּ וֹא
ְ
ְ
ָ
ַ
ְ
ָ
ַ
ֶ
ְ
ֵ
ְ
Be’er Mayim Chayim.
ָ
ֵ
ֲ
ָ
ְ
ַ
ְ
ַ
ֲ
ַ
רבכּ םִא וּלִּפא ,הּבּ סנכּי אלֶֹּשׁ ,וֹריִהזהלוּ איִהה תוּנחה
ָ
ְ
ִ
ַ
ֶ
ָ
ִ
ַ
ֲ
ַ
ַ
ֶ
ַ
ְ
םִא ןכֶּשׁ לכו .וֹלצא הנקְיֶּשׁ איִהה תוּנחה לעבּ םִע קספּ
ְ
ֵ
ָ
Mekor Hachayim
ְ
ְ
ֵ
ֶ
ֵ
ְ
ֶ
ָ
הרָוֹחסִבּ וֹרבחל תוֹמּרַל הצוֹר דחאֶשׁ ,שׁוּרפבּ האוֹר אוּה
ֶ
ַ
ֲ
RK9/6. This entire leniency of allowing two people to convey
ְ
ְ
ֻ
ֶ
ִ
ַ
ֶ
ַ
a report \ gossip in a case where Shimon, the person receiving that תמסרְפְמֶּשׁ ,תינוֹלְפּ הרָוֹחס ןיִמ איִה יִכּ ,וּהֵתּפְמֶּשׁ ,וּניה(
gossip has the kind of a personality who takes matters into his own תוֹדִּמבּ וֹא ,)רקֶֶשׁ אוּהֶשׁ עדֵוֹי אוּהו )וכ( ,בוּשָׁח ןיִמְל םָלוֹעָבּ
ְ
ְ
ַ
hands, only helps to make them immune from the essential sin of
ָ
ַ
ְ
ְ
ָ
ַ
ְ
ַ
ַ
ְ
speaking Lashon Hara or Rechilut however they are not immune ידֵכּ ,וֹל רמוֹל ךְירִצ יאדּובּ ,*חקִּמּה יוּוִּשׁבּ וֹא תוֹלקְָשִׁמבוּ
from the esur of assisting someone in committing a sin (22) since
ָ
ָ
ֶ
ַ
ֶ
ָ
ְ
ֵ
ָ
ָ
ַ
ְ
the esur, the conveying of their report \ gossip, was the impetus הזבּ וּרסחי אלֶֹּשׁ ,רהזִּל ךְירִצ דֹאְמ ךְא ,הזל אוֹבי אלֶֹּשׁ
ַ
ְ
ָ
ַ
ַ
for Shimon’s (illegal) reaction. The law is that it is forbidden (for .'ב ףיִעסבּ ל"נּה םיִטרְָפּה
Shimon) to believe them and then to go and do something that
results in a loss to Plony as long as that report was not made in Beit
Din by two witnesses who testified against Plony and the Beit Din
subsequently gave Shimon permission to act against Plony, as was םייח םימ ראב
th
th
th
explained in the 6 Kelal, in the 9 and 10 halachot. Apart from חקמה הושש ףא .רקש אוהש עדוי אוהו )וכ(
all of this, it is very difficult to illustrate this law in a practical sense
(meaning it is difficult to illustrate the leniency allowing two men לכו .וז הרוחס תונקל הצור וניאש ןויכ ,ןתונ אוהש
to legally convey gossip to Shimon who then causes a loss to Plony) .ךכ לכ הוש הנניא תמאב םא ןכש
because it is completely improbable to find two speakers who are
familiar with all of the details of the law that relates to this topic
and who can then assess the consequences of their report and that
Shimon’s subsequent reaction against Plony will be consistent with :ה"הגה
the Torah’s law. Therefore, one must be careful not to convey any וּנּמִּמ חקִּל הצוֹר אוּהו ,םיִבוּהז הָשִּׁמח הוָשׁ ץפחהֶשׁ ,ןוֹגכּ *
ֶ
ַ
ֶ
ֵ
ְ
ֶ
ֶ
ְ
ֲ
ְ
ַ
information to someone who is quick to react \ retaliate without the
ָ
ָ
ָ
ָ
ֲ
ָ
consent of the Beit Din in order that he not become trapped in the ,)תיִשִּׁשִּׁמ( תוּתְשִּׁמ תוֹחפּ )זכ( איִה האנוֹאה םִא לבא ,הָשִּׁשׁ
ִ
ֲ
ֶ
ֵ
ְ
ַ
ְ
ָ
ֵ
ֵ
ַ
ַ
ְ
ִ
ַ
ְ
net of those people who speak Lashon Hara. “Those who guard תוֹדִּמבּ לבא .םייּח םימ ראבִבּ ןיּעו ,וֹל רמוֹל ןיאדּ רָשְׁפא
their mouths \ speech protect their souls from tragedy” (Mishle .וֹל רמוֹל ךְירִצ )םינפאה לכבּ( ינוגּ לכבּ )חכ( תוֹלקְָשִׁמבוּ
ִ
ַ
ָ
ַ
ָ
ְ
ְ
ֳ
ְ
ְ
ָ
ֵ
ָ
ָ
21:23).
323 330
volume 4 volume 4