Page 338 - V4

Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Tet - Halachah 7 י-ט הכלה - ט ללכ

Be’er Mayim Chayim ול רמא יכה וליפאו ,ול הלגיש ה"בקהמ שקיב אלה םשו

(RK9/6/1)-(22) .. assisting someone in committing a sin: This is ונבתכש ומכו ,ר"השל רבדמ ינאש התא רובס יכו ה"בקה
evident in Gemara Kedushin (32a) in the Tosafot (citation beginning with
the words “He forgives.” Even if I know the truth that it is not forbidden, ק"במ היאר ונאבהש 'הה טרפב םגו .א"דנתה םשב ליעל
since he does not know that, it is forbidden to cause him to do it. And all רוסא ועבת וליפאד ח"כ ןמיסב מ"חב קספנ םש אלה ל"נכ
the more so here in this case which is much worse for several reasons.
And that which is written in Choshen Mishpat section #28, paragraph #4 .א"רגה רואיבב ש"עו .םש ף"ירה תסריג יפכו
in the Hagahah, that “Two witnesses can initiate testimony (in a gentile
court in favor of a gentile)…” is only in that specific instance where ףתתשנש םדוק רפסל ןינעל ןיב ,שוריפ .הז ללכבש )הכ(
he (the Jewish defendant) is contending against a gentile in which case ףתתשנש רחא ןיבו ,םינושארה םיטרפ 'הה הזל ךירצד ומע
“assisting someone in committing a sin” is irrelevant. And that which we
learned from this in section #26 paragraph #2, in the Hagahah, that most .םינורחאה םיטרפה כ"ג הזב ךירצד וקיזהמ וליצהל ןינעלו
certainly you can testify in a gentile court on behalf of a Jewish litigant .ש"יע 'י ללכב 'א קלחב הכוראב והונראיב רבכ הז ןינעו
(where the defendant was also Jewish), please reference in that citation the
th
commentary of the Vilna Goan (6 notation), who explains that this is only
under circumstances which permit someone to go to a gentile court.
םייחה רוקמ
,הז ללכִבֶּשׁ םיִטרְָפּה וּלּא לכבּ רהזִּל ךְירִצדּ ,דוֹע עדַו .ט
Daily Halacha: 20 Tevet, 20 Eyar, 20 Elul; Leap Year- 29 Tevet, 9 Eyar, 19 Elul ֶ ָ ְ ַ ֵ ָ ְ ֵ ָ ָ ְ ְ
ַ
ֶ
ַ
ֵ
ְ
ֲ
ֵ
ָ
ֵ
ֶ
ַ
ְ
ְ
ֲ
ָ
ִ
Mekor Hachayim ןכּ םגּ הזדּ ,םירִחאל ןינִעה רפּסל קרַ ,הצרְי אלֹ םִא וּלִּפא
ֶ
ְ
ַ
ֶ
ֵ
ְ
ְ
ָ
ְ
ְ
ָ
ְ
RK9/7. This is also the law regarding informing someone (Shimon) ללכִבּ הז קלחבּ ליֵעל וּנבַתכֶּשׁ וֹמכוּ ,אוּה תוּליִכרְ ללכִבּ
(23) that someone else (Plony) stole from him or harmed him in .'ג ףיִעס 'ג
ָ
some way or did some other “bad” to him; it (conveying the report)
is not permitted until the speaker complies with all of the conditions
listed above (in RK9/2) and that he also first rebuked Plony and .לולא 'כ ,רייא 'י ,טבש 'א - תרבועמ הנש .לולא א"כ ,רייא א"כ ,תבט א"כ - הטושפ הנש :ימוי חול
Plony ignored him. But if the speaker is not in compliance with all וֹדי לע לָשׁכנ תוֹיהִל דֹאְמ לקֵנ הזּה ןינִעהֶשׁ ינְפִּמוּ .י
of these conditions, it is forbidden for him to convey that report to ָ ַ ְ ִ ְ ָ ֶ ַ ָ ְ ָ ֵ
st
Shimon, as I wrote above in the 1 Kelal, in the 3 halacha. Please םירִוּיִּצ המּכּ הזבּ ריּצל ךְרֵטצנ ןכּ לע ,תוּליִכרְ רוּסִּאבּ
ָ
ְ
ַ
ְ
ָ
ֵ
ְ
ַ
ֵ
ָ
ַ
ֶ
rd
ִ
see that reference. Another detail to be extremely careful about
ַ
ַ
ֶ
ֶ
ְ
ִ
ָ
ְ
ָ
ָ
ְ
ַ
ַ
is not to rationalize and immediately decide what the law should לכל ליִכְּשׂמּה שׁיקִי וּנּמִּמֶּשׁ ידֵכּ ,ןהבּ רוּבּדּה ביִחרְהלוּ
be (in these kinds of cases and that one is allowed to convey his אלֹ ,תוּכירִאה ינְפִּמ וֹבּ ארֵוֹקּה ץוּקי אלֶֹּשׁ ךְא .הזבּ אצוֹיּכּ
ָ
ַ
ֲ
ָ
ֵ
ָ
ַ
ֶ
ֵ
ַ
report to Shimon). Rather, from the very outset he should consider
ֵ
ַ
ֶ
ְ
ֶ
ָ
ְ
ִ
ֶ
ֶ
ְ
carefully whether or not he is in compliance with all of these rules, רפסּה ףוֹסבּ ,'ה הצרְי םִאו ,דחא רוּיִּצ םִא יִכּ ,הֹפּ בֹתּכא
because if he does not first think this through he will very likely .םירִוּיִּצ דוֹע וּאוֹבי
ָ
violate the Torah’s Lav against conveying gossip.
הרָוֹחס תוֹנקְִל תוּנחל סנכִּהל הצוֹר דחאֶשׁ ,האוֹר אוּה םִא
ָ
ְ
ֵ
ַ
ֲ
ֶ
ֶ
ָ
ְ
ֶ
325 328
volume 4 volume 4