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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Vav 'ג ללכ - םייחה רוקמ

true, the victim may not conclude a bad opinion about Plony, as רפִּסו יול ךְלהו ,יול ינְפִבּ ןוֹעְמִשׁ לע רבּדּ ןבוּארְ םִא .ב
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I explained above several times.
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( ) The circumstantial evidence must strongly point to the gossip :ןבוּארְִל ךְכּ רחא רמוֹל ןוֹעְמִשׁל רוּסא ,ןוֹעְמִשׁל םירִבדּה
as being true. It cannot be weak circumstantial evidence that רבוֹע אוּה םגּ )ג( הז ידֵי לע יִכּ ?יול ינְפִבּ ילע ָתּרְבּדּ ךְיא
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slightly suggests the gossip is true.
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וֹל ריִכּזי אלֹ םִא וּלִּפאו ,יול תמחֵמ תוּליִכרְ רוּסִּא לע
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( ) The victim must have seen the circumstantial evidence himself,
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first hand, and not learn about it because someone else told ָתּרְבּדֶּשׁ יִתְּעמָשֶּׁשׁ :םָתס וֹל רמאֹיו ,יול םֵשׁ תא שׁוּרפבּ
him. יִמ ,ןבוּארְ ןיִבי אליֵמִּמ )ד( הז ידֵי לע םִא ,ךְכו ךְכּ ילע
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( ) (The gossip is permitted) only if the victim could conclude
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something constructive will evolve as a result of knowing this םיִשׁנא הבּרְה ,םיִבּרַה וּניֵתוֹנוֲֹעבוּ .רוּסא ,וֹל הלּגְמה היה
gossip, because if that was not so, it would be forbidden to listen .הזבּ ןיִלָשׁכנ
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to what he had to say, as I wrote above in several places.
(5) After complying with these first four conditions, one may use
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this circumstantial evidence only as a basis for believing the עגוֹנּה ינְפִבּ רמא אלֹ וּלִּפא )ה( ארָקְנ תוּליִכרְדּ ,דוֹע עדַו .ג
gossip is true but not as a basis for repeating the gossip to other ,ןבוּארְ לע יִתְּעמָשׁ ךְכו ךְכּ :וֹרבח ינְפִבּ רֵמוֹאה ,ןוֹגכּ ,וֹל
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people (19). In all circumstances (20) it is forbidden to use
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circumstantial evidence as a basis for causing a monetary loss םִא ,םיִמרְוֹגּ וּלּאכּ םירִבדּ יִכּ ,ןוֹעְמִשׁ לע רֵמוֹא היהֶשׁ
to Plony or to hit him because of it, G-d forbid. Please see that רֵמוֹאה ןבוּארְ ןיבּ םינדְמ ררֵוֹעל ,שׁיִא יִפִּמ שׁיִא וּעְמְשׁנ
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reference (the Kelal of the Laws of Esurei Lashon Hara), the
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1 through 1 halachot where the concept was explained at המ ,וֹל רפּסל רוּסאדּ ןכֶּשׁ לכו .וילע רמאנּה ינוֹלְפּ ןיבוּ
th
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Mekor Hachayim RK6/ 0. Based on this, we can see for ourselves how people make תא חיִכוֹיֶּשׁ ידֵכּ ,וֹרבחל רבדּה תא וֹרְפּסבּ וֹתנוּכּ םִאו .ד
length.
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תוֹיהִל םדאה עבֶטדּ ,ויבוֹרקְוּ וינבּ לע )ז( רבּדּ ינוֹלְפֶּשּׁ
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.ירְֵקִּמ ליִכרָו ,הזבּ רצֵמ
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this mistake, because of the many sins of society, that if someone
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suffers a loss in his affairs because someone informed on him, or
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קלחבּ ליֵעל ןיּע ,ןוֹעְמִשׁ לע ערָה ןוֹשׁל רבּדֶּשׁ לע ןבוּארְ
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something comparable, and he has circumstantial evidence pointing
to Plony as being the cause of his loss, in relying on this circumstantial
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evidence this victim goes and informs on Plony because of society’s
misconception that if someone informed on you, you now have the
license to retaliate and inform back on him. .]'ה[ 'ו ףיִעס 'י ללכִבּ 'א
Truthfully, this is a very serious mistake from several aspects:
2 i.e., “Plony,” the person who initiated the gossip.
(1). The “victim’s” right to “retaliate” (i.e., the law permitting 3 i.e., The “victim,” the person who was the subject of the gossip.
“retaliation”) and inform back on “someone” who first informed 4 i.e., The “speaker” who conveyed Reuven’s gossip to Shimon.
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