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Sefer Chafetz Chayim VOL-4 12 םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Tet - Halachah 15 וט הכלה - ט ללכ

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many people. I will illustrate this with an example and from this םיִאבוּ ,רֹכְּמִל ריִעל הרָוֹחס איִבֵמ דחאֶשׁ ,יוּצמֶּשּׁ המ יִפל
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example people with understanding will be able to relate this to any
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other similar event in their own lives. תעְשִׁבּ תוֹעמ וֹל ןיאֶשׁ יִמֶּשׁ ,דֹאְמ ליגרָו ,הבּרְה םינוֹק וֹלצא
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Often a merchant will bring his goods to sell in a city and many תא רֹכְּמי אלֶֹּשׁ ,רכוֹמּהֵמ שֵׁקּבְמוּ הרָוֹחס ררֵוֹבּ אוּה ,הֶשֲׂעמ
buyers will come to him. Frequently it happens that someone
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without the money to pay for his purchase at that moment will ךְכּ ךְוֹתבוּ ,תוֹעמ וֹל איִביו ךְלי אוּה יִכּ ,רחאל הרָוֹחסּה
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choose some merchandise and ask the merchant not to sell those רֹכְּמיֶּשׁ ,הבּרְה וֹבּ םירִיִצְפמוּ םירִחא םינוֹק וֹלצא םיִאבּ
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goods until he goes away and returns with the money. In the interim
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other buyers come and intensely pressure this merchant to sell רחאו .םהל הצּרְַתנו ,ןוֹשׁארִה ררַבֶּשׁ הרָוֹחסּה הָּתוֹא םהל
them the same goods that were set aside for the first buyer and the הרָוֹחסּה תא וֹל ןֵתּיֶּשׁ ,וֹתִּאֵמ שֵׁקּבְמוּ ןוֹשׁארִה אבֶּשׁכּ ךְכּ
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merchant accedes to them. Later, when the first buyer returns and
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asks for his merchandise that was set aside for him by this merchant, הצוֹר יִתייה אלֹו ,אבּ ינוֹלְפּ :וֹביִשְׁמ אוּה ,הלִּחְתִּמ ררַבֶּשׁ
the merchant tells him: “Plony came, I did not want to give him לעבוּ ,הרָוֹחסּה תא חקַלו תוֹעמּה תא ךְיִלְשִׁהו ,וֹל תֵתל
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those goods but he threw the money at me and took the merchandise
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against my will. I had to accede to him because I did not want to .וֹמִּע טֵטוֹקְתִהל הצוֹר יִתייה אלֶֹּשׁ ,וֹל יִתיצּרְַתנ יִחרְכּ
start an argument with him.” In this way this merchant violates the ,"ךָימּעבּ ליִכרָ ךְלֵת אלֹ"דּ רוּמגּ ואל לע רבע ,הז ןוֹגכּ
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absolute Lav of “Do not peddle gossip in society.” Even though the
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second buyer committed a serious sin (41) because he pressured תא וֹל תֵתל ריִצְפִהֶשׁ וֹתוֹא ,הָשׂע הלוֹדגּ הלועֶשׁ )אמ( םַגֲה
this merchant to give him merchandise that was already set aside וֹל רכמֶּשׁ )במ( ןָויֵכּ ,םוֹקָמ לָכִּמ ,ןוֹשׁארִָה ררַָבֶּשׁ הרָוֹחְסַּה
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for the first buyer, nevertheless, since the merchant did sell it to
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this second buyer and received money for the purchase (42) most אצֵתּ אלֹו ,איִה הרָוּמגּ הרָיִכְמ יאדּובּ ,וֹתִּאֵמ תוֹעמּה לבּקִו
certainly the sale is valid and binding and no benefit whatsoever can
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come from revealing the identity of the person who pressured him. סינכיֶּשׁ קרַ ,ריִצְפמּה םֵשׁ וֹל הלּגיֶּשׁ הזִּמ ,תלעוֹתּ םוּשׁ
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The only thing that disclosure of the second buyer’s identity would ל"נּכו ,הרָוּמגּ תוּליִכרְ איִה וֹזו ,וילע וֹבִּלבּ האנִשׂ וֹל
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accomplish would be to create hatred by this buyer for this person
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and that disclosure is absolute Rechilut, as I wrote above in the first ד"י ףיִעסל ויטרְָפּ לכבּ המוֹדּ ןידּה הזו ,'ג ףיִעס 'א ללכִבּ
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Kelal in the 3 halacha. This law is comparable in all of its details .ל"נּה
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to the 14 halacha written above.
But more than this, we find happening so often that this second
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buyer did not pressure the merchant very much and the merchant ריִצְפִה אלֶֹּשׁ ,םיִמעְפּ המּכּ יוּצמֶּשּׁ המ יִפל ןכֶּשׁ לָכִּמוּ
did not tell him that he concluded a deal with someone else for that וֹזּה הרָוֹחסּה לע קספֶּשׁ וֹעידִוֹה אלֹו ךְכּ לכּ הזּה ינֵשּׁה וֹבּ
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same merchandise. He simply sold the goods because he wanted to
help himself, for whatever reasons that he had (43). And in order )גמ( וֹזַּה הרָוֹחְסַּה תֶא וֹל רַכָמ וֹמְצַע תַבוֹטְל קרְַו ,רֵחַא םִע
that the first buyer not have any complaints against him and say that ןוֹשׁארִה הנוֹקּל היהי אלֶֹּשׁ ידֵכוּ ,וֹל היהֶשׁ םעט הזיאֵמ
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he reneged on his word (the merchant creates a fiction \ a lie) and
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passes the blame from himself onto someone else. Most certainly אוּה ,וירָבדְִבּ הנַּשְׁמ אוּהֶשׁ ,וילע רמאֹיֶּשׁ ,וילע תוֹמוֹערְַתּ
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