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Sefer Chafetz Chayim םייח ץפח רפס
Ilustrative Examples תוליכר ירוסיא תוכלה
Example 2 גי הכלה - ט ללכ

a loan to a poor person fearing the culmination of that Sabbatical Year will וֹעבִט תא ןירִיִכּמ )חל( םִא לבא .ןידּ תיבבּ םדי לע אצוֹי
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automatically annul the loan and the lender might very well lose his money,
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still, the Torah characterizes this lender as someone who is unrestrained by אלֹו ,ןידּה יִפכִּמ רֵתוֹי הנּאְמהל דיִסְפיֶּשׁ ,הנּאְתִמּה לֶשׁ
the laws of the Torah, as the pasuk cautions us (Devarim 15:9) “Be very
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wary not to…unrestrained, saying the Sabbatical Year is approaching.” In .ינוגּ לכבּ וֹל תוֹלּגל רוּסא ,הנּאְמהל ךְכּ רחא אנידּ תיּצי
this regard, Chazal teach in Gemara Gittin (36a) that lenders refrained from
extending loans and were in violation of the Torah’s warning of “Be very הנוֹמְשׁ לֹכּה ךְסבּ שׁי םינוֹשׁארִה םיִטרְָפּ הָשִּׁמחה םִעְו
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wary.” Please see Rabbeinu Yonah’s commentary in Shaare Teshuvah (3
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sha’ar) section #67. And how much even more so (must “the speaker” be ,וּצבּקְַתי םִא וּלִּפאו ,םלּכּ וּצבּקְַתיֶּשׁ יוּצמ וֹניאו ,םיִטרְָפּ
wary not to discourage \ obstruct the formation of a partnership between
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Shimon and Reuven) a man with whom he has no interest at all. “The לכּ לע לבא ,רוּסאה רוּבּדּ םצעֵמ לצנִּהל קרַ ,ליִעוֹמ וֹניא
speaker” must restrain himself and not do anything to hinder Shimon from לעֶשׁ ,)אֵצוֹי וֹניֵא( קיֵפָנ אָל הרֵָבֲע ירְֵבוֹע ידְֵי ַעֵיַּסְמִמ םיִנָפּ
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partnering with this impoverished person. And what of it if Reuven did
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not disclose his financial standing to Shimon? His financial circumstances ,םרָוּבּדּ יִפּ לע הֶשֲׂעמ תוֹשֲׂעל עֵמוֹשּׁהל וֹל רוּסא ןידּ יִפּ
pressured him (to remain silent and not say anything), his reasoning being
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that if he (Reuven himself) disclosed the truth to Shimon (that his financial וּדיִעה אלֶֹּשׁ ןמז לכּ ,םיִשׁנא הבּרְה וֹל וּרְפִּס םִא וּלִּפא
position was very weak), Shimon would not want to partner with him. ראֹבְמכּ ,ןכּ תוֹשֲׂעל ןידּ תיבּ וּהוּשׁרְִהו ,ןידּ תיבבּ וילע
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Maybe Reuven accepted upon himself that from the time he partners with
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this wealthy man he will not take any personal gain for himself but instead תוֹלּגלִּמ דֹאְמ רהזִּל שׁי ןכּ לע .'יו 'ט ףיִעס 'ו ללכִבּ ליֵעל
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he partnered for some other reason that he had. All of this is obvious to
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me in my humble opinion. ,ןידּ תיבִּמ תוּשׁרְ יִלבּ וֹמצעבּ ןידּ תוֹשֲׂעל וֹעבִטֶּשׁ ,שׁיִאל
But I still have an unresolved issue that requires more thought and .'ו ףיִעסבּ ליֵעל ןיּעו
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analysis. If the speaker knows that Reuven already caused financial losses
to several prior partners because of the extent, the depth of his poverty, and ,םיִבּרַה וּניֵתוֹנוֲֹעבֶּשׁ ,ךְיא ,הארְ םגּ הארְ יִחא הָתַּעְו
this wealthy man (Shimon) is unaware of this, (my unresolved question is) ָ ַ ֵ ֵ ַ ֵ ָ
should he be told or not? But it is obvious that if Shimon inquires about חקֵוֹל דחא רֶשׁאכֶּשׁ ,דֹאְמ הזבּ ןיִלָשׁכנ םיִשׁנא המּכו המּכּ
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Reuven, one must respond truthfully. My doubt revolves around whether
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or not to volunteer this information and this matter requires more thought ,וֹרבחל הארְמוּ ,ןידּכּ הכיִשְׁמִבּ הָּתוֹא הנקָו ,תוּנחֵמ הרָוֹחס
and analysis. All of this is relevant even if the speaker conforms to all of
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nd
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the conditions listed above in the 2 halacha of the 9 Kelal, because if he דוֹע ,וֹחבַּשְׁמ וֹניאֶשׁ ידּ אלֹ ,אלֹ וֹא םלִּשֶּׁשׁ חקִּמּה הוָשׁ םִא
does not comply with all of those conditions, most certainly any disclosure לע קדּקְדְַמ וֹניאו .דֹאְמ ךְָתוֹא המּרִ יִכּ :רמוֹל וּהנּגְמ אוּה
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is forbidden.
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איִהֶשּׁ המ יִפכּ ,הּחקִּמ תא בֵטיה עדַיל הֶשֲׂעמ תעְשִׁבּ וֹמצע
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Mekor Hachayim ןמזִבּ רעַשּׁה הנַּתְּשִׁמ םיִמעְפּ המּכּ יִכּ ,קוּשּׁבּ הָתּע תרֶכְּמנ
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E2/2 If he (Shimon) already joined in partnership with him (Reuven) האנוֹא רוּעִשׁ וֹבּ שׁי םִא ,וֹתוֹא הנוֹה המּכּ עדַיל םגו .רצקָ
and Shimon was not aware of him (of Reuven’s past history) and he רבע רבכּ ילוּא יִכּ ,וֹתוֹא הנוֹה יַתמ םגו .הרָוֹתּ ןידּ יִפּ לע
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(the speaker - the observer) knows very well the character of Reuven,
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as I wrote above, (the speaker’s disclosure of Reuven’s background ,היהי תלעוֹתּ אלֹלוּ ,וֹבוֹרקְִלו רגַּתל הארְיֶּשׁ ידֵכּ ,רוּעִשּׁה
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volume 4 VOL-4 12 volume 4