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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Rechilut םירויצ
Kelal Tet - Halachah 13 ב רויצ

(38) and they know that he will punish Plony more than the law כ"פעא ,דספהל בורק תמאב אוהש הטימשה רבד תארימ
would have required, and that later on he would not comply with
the verdict of the Beit Din in favor of Plony, then it is forbidden for 'וגו ןפ ךל רמשה רמאנש ומכ לעילב הז רובע ארקנ
them to report to Shimon that Plony cheated him. )א"ע ו"ל( ןיטיגב ןנירמאד ומכו ,הברק רמאל לעילב
With the inclusion of the first five conditions, there are now a total of הרותב בותכש המ לע ןירבוע ויהו תוולהלמ וענמנ
eight conditions (that must be fulfilled before allowing gossip) and רמאמב ת"שב הנוי 'ר בתכש המ ןייעו ,'וגו רמשה
it is very unlikely to comply with all of them. Even if all of these
conditions were satisfied, it would only help to absolve the speakers עגונ הז רבד ןיאש רחא שיא המכו המכ תחא לעו ,ז"ס
of the esur of Lashon Hara and Rechilut but it would not give them הצורש דחאל בכעלמ ומצע תא עונמל ול שיש ללכ ול
immunity from the sin of assisting someone else in committing a ול הליג אלש ינפמ םאו .הזה בולעה םע ףתתשהל
sin because from the perspective of the law it is forbidden for the
listener to launch an action based on their report. Even if many םא בשחש ,וקחד סנואה ,ודמעמ לפש תא הזה שיאה
people reported the same gossip to him, still it is forbidden for ילואו .ימע ףתתשהל הצרי אל תמאה תא ול הלגא
Shimon to react on that basis as long as their testimony was not שיאה םע קסעה רובע קספש העשב ומצע לע לביק
brought in court and the Beit Din allowed him to proceed against
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Plony, as I explained above in the 6 Kelal, in the 9 and 10 קר ,ותייחמל המואמ קסעה הזמ חקיל אלש הזה רישעה
halachot. Therefore, one must be very careful in what he reports to .ד"נעל טושפ הז לכו ,ול שיש תרחא הביסמ
a (cheated) person whose personality is to take the law into his own
hands without the permission of the Beit Din. Also, please see what הזה בצמה לפש שיאל ריכמ אוה םא ע"צ יל שי ךא
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I wrote above in the 6 halacha.
ךא ,ותוינע לדוג ינפמ תועמ םישנא המכל דביאש
And now my brother, please, please see, that because of the many
sins of society, how very many people make this terrible mistake. .אל וא ול תולגל שי םא ,וריכמ וניא הזה רישעה שיאה
That when someone buys something in a store and took it and .תמאה בישהל שי ,הזכ שיא לע ולאוש םאד אטישפ אה
held it for himself (i.e., the buyer makes a “Kinyan” on the article הז לכו .ע"צו ,ומצעמ תולגל ול שי םא אנקפתסמ ךא
by lifting it up and in so doing acquires it) so that halachically it
becomes his and then shows it to his friend to see if what he bought ,ב"ס 'ט ללכב ל"נה םיטרפה ומלשוי םא וליפא אוה
is worth the price he paid or not. It is not enough that this friend .רוסא יאדוב יכה ואל יאד
does not praise his purchase but instead he degrades it (and incites
a quarrel) and tells him “the seller cheated you badly,” without
paying much attention to what he is saying at that moment to find
out what the actual current market price is for that item. And very םייחה רוקמ
often the market price can change on short notice and the buyer
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does not pay attention to how much he was overcharged and if וֹריִכּמ הזו ,וֹריִכּמ היה אלֶֹּשׁ דצִּמ וֹמִּע ףֵתַּתְּשׁנ רבכּ םִאו .ב
the Torah’s definition of “overcharge” was exceeded, or precisely אלֹ וירָבדֶּשׁ עדֵוֹי אוּה םִא ,הזבּ יוּלָתּ ,ל"נּכו וֹעבִט םצעבּ
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when the overcharge occurred. Perhaps the time limit expired (the
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allotted time the buyer has to return the merchandise to the place ךְֹמסי אלֶֹּשׁ ,וּניהדּ ,דבל שֹחל ןינִעל קרַ ,וינפל וּלבּקְַתי
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