Page 36 - V4

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

their father or mother or wife because they feel these people would
most certainly never lie to them. But this is a very serious mistake
because it makes no difference who is conveying the gossip (16).
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Please see above in the first part of this sefer, in the 8 Kelal, the
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1 halacha and additionally further on in this part of the sefer, in 'ד ללכּ
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the Kelal, the halacha.
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רבדַּה םֶצֶע םִא ןינִעל תוּליכרְדּ אנידּ רַאֹבי וֹבּ
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Be'er Mayim Chayim on page 237
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וֹבוּ ,הזַּה ןוָֹעֶה ןֵקַּתי דַציכו ,וֹרוּפּס אלֹבּ וֹל הלּגּתנ
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RK6/8. This law, that it is forbidden to believe gossip, applies .םיפיִעס 'ג
even if the gossip is conveyed unintentionally, in some unrelated
context (17), meaning that the victim realizes the speaker had no
intention to incite a dispute with a fellow Jew and just unthinkingly
those words came out of his mouth. All of the additional details of
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this law were explained above in the first part of this sefer, in the ,שׁדח רבדּ וֹל הלּגְמ ןיא םִא וּלִּפא אוּה תוּליִכרְה רוּסִּא .א
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Kelal, the 9 halacha, in the context of Lashon Hara. And these
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details apply equally here as well, that it is forbidden to believe הָשׂע וֹא ,ויָתוֹדוֹא ינוֹלְפּ רבּדּ ןכו ןכ יִכּ ,עדַי אוּה םגֶּשׁ
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gossip. ןנוֹבְּתִה אלֹ וֹמצעבּ אוּהֶשׁ קרַ ,וֹל עגוֹנ אוּהֶשׁ ,ינוֹלְפּ ןינִע
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Be'er Mayim Chayim on page 239 הזּה לכוֹרהו )א( ,הזבּ הלוע הָשׂעֶשׁ ,ינוֹלְפּ לע הזבּ ןידֲַע
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וֹבּ עגפוּ ,ןידּבּ ביּח ןבוּארְ אציֶּשׁ ןוֹגכּ( הז לע וֹל ררֵוֹעְמ
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Mekor Hachayim to him as being true, that Plony did something to him or said such- ,ךְָתוֹא וּנדּ הפי אלֹ :ןוֹעְמִשׁ וֹל רמאו ,ךְכו ךְכּ יִתּביּחְתנ
RK6/9. If the victim is aware of circumstantial evidence that
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:ןבוּארְ ביִשׁהו ?ךָנידּבּ הָשֲׂענּ המ :וֹתִּאֵמ לאָשׁו ןוֹעְמִשׁ
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gives credibility to the gossip, that points to the gossip conveyed
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and-such about him, then regarding the issue of whether or not that
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,ירְֵקִּמ תוּליִכרְ )ןכ יִפּ לע ףא( יִכה וּלִּפא )ב( )אנוגּ יאהכוּ
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circumstantial evidence is a sufficient basis for believing it, please
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see above in the first part of this sefer, in the 7 Kelal, the 10
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סינכהל הזבּ םרֵוֹגֶּשׁ ,שׁדח ןינִע דלוֹנ וֹרוּבּדּ ידֵי לעֶשׁ ןויכּ
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through 1 halachot because there, with G-d’s help, we explained
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all of the relevant details. But in order to make things easier for the
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.ינוֹלְפּ וֹתוֹא לע וֹבִּלבּ האנִשׂ
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reader, I will summarize here what I expressed over there. These
five conditions must be fulfilled:
(1) The circumstantial evidence must substantiate the gossip as
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being true (18) with no grounds for judging him favorably ןהֵמ דחא רבעו ,םינְשׁ ינְפִבּ ןוֹעְמִשׁ תא הנּגּ ןבוּארְ םִא .ב
based on what he said or did, because if there was a side to ןכ יִפּ לע ףא ,ןוֹעְמִשׁל רבדּה תא הלּגו תוּליִכרְ רוּסִּא לע
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judge him favorably, what was the point of the circumstantial
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evidence substantiating the gossip as being true? Even if it was ןכֶּשׁ לכו ,ןוֹעְמִשׁל הז רבדּ תוֹלּגל אלֶֹּשׁ )ג( ,ינֵשּׁה רהזּי
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volume 4 VOL-4 2 volume 4