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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Rechilut םירויצ
Kelal Tet - Halachah 12 ג רויצ

here requires more thought and analysis as to whether or not it היהי ,ז"יע ןידה דצמ תופתושה תלטבתמ התיה ןיד תיבל
is permitted to tell the truth to Shimon since Reuven would be
leading Shimon into the sin of Rechilut. But if Reuven assesses .'בו 'א ףיעסב ליעל ונבתכש םיללכה לככ ןידה הזב
that if he warns Shimon and asks him not to reveal his identity, היהיש ןפואב תופתושב גהנתמש התע םיאור םא ןידה ןכו
Shimon will agree that he will not tell Plony who told him, then
that is what he should do. וליאו ,הזמ עדוי וניא ופתושו ,ופתושל לודג דספה ףוסבל
םיללכה לכ כ"ג הזב ךייש ,הזל הצרתמ היה אל עדוי היה

Be’er Mayim Chayim .םש ונבתכש םיטרפב 'ב ףיעסב בטיה ןייעו ,ל"נה

(RK9/12/1)-(33) .. not to rejoice at the downfall of this cheater
(Plony): Even in instances of other people committing other kinds of .לולא ה"כ ,רייא ו"ט ,טבש 'ו - תרבועמ הנש :ימוי חול
sins, where there is no possibility of giving them the benefit of a doubt,
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we have written above several times (see the 3 notation) that the speaker םייחה רוקמ
must be very careful and disclose his information only on the basis of
this condition (i.e., not to rejoice) and all the more so in these kinds of ,ןבוּארְִל ץֵעיל אלֶֹּשׁ רהזִּל ךְירִצ דֹאְמדּ ,דוֹע עדַו .ג
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instances where it is very common that the cheater (the seller) himself
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was not aware that he was overcharging the buyer because he thought the רסֹח( אָתוּערִ םוּשׁ עדֵוֹי אוּה םִא ,ןוֹעְמִשׁ םִע ףֵתַּתְּשׁיֶּשׁ
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sale price was fair market value or for any other reason that he felt the sale
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price was justified. ינְפִּמ ןוֹגכּ ,םָתוּפְתּשׁ ידֵי לע תוֹיהִל לכוּיֶּשׁ ,)תוּמֵלְשׁ
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(RK9/12/2)-(34) .. then Reuven should not tell Shimon: It is not ןידּה אוּהו .ךְכּ לכּ ןמאנ שׁיִא וּנּניא םִא ןכֶּשׁ לכו ,וֹתוּיּנֲע
just good advice - not to tell him, it is forbidden to tell him. And from the .אנוגּ יאהכוּ ןמּא וֹא ךְוּדִּשׁ ןינִעל
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discussion in Gemara Ketubot (17a) “From here we say that someone VOL-4
who made a bad purchase in the marketplace…from here Chazal have ןוֹגכּ ,ןוֹעְמִשׁ לע ליגּרְהלוּ ךְליל רוּסאֶשׁ ,םינפאבּ וּלִּפֲאַדּ
said…” implying that it is only good advice. This is not so! There, the ְ ַ ִ ַ ְ ֵ ֵ ָ ִ ָ ֳ ָ
gemara was talking about a crowded marketplace where there is no issue וֹדמֲעמבּ ףיִקַּתּ וּנּניאֶשׁ ןבוּארְ ינְפִל וילע רפּסלוּ ךְליל
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of gossip because who should the buyer hate (because he was cheated by
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the seller) since generally there he did not know which seller he bought it ,וֹנינִע יִפל דחא לכּ ,ןמּאבוּ ךְוּדִּשׁבּ אנוגּ יאהכוּ .ל"נּכו
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from (because if he did know who he bought it from, the observer would
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be obliged to tell the buyer the truth so that he could return it to the seller םעטִּמ ינוגּ המּכבּ רוּסא ,וֹל ערַהלוּ ךְליל אקָודּ ,וּניה
and get back the overcharge or return the merchandise, as I wrote above. .תוּליִכרְ
And for this reason, the gemara was precise in its use of the expression “in
the marketplace”). But that is not the case here in our discussion where the הֶשֲׂעיֶּשׁ ,וֹתוֹא ץֵעילוּ ןבוּארְִל ערַהל ,וּניהדּ ,ךְפהל לָבֲא
buyer does know the seller, and in Reuven conveying his report to Shimon, ַ ָ ְ ֵ ָ ְ ְ ַ ְ ֶ ֶ ְ
Shimon will come to hate Plony. Therefore the law forbids telling Shimon. אוּה םִא ,אנוגּ יאהכוּ ,וֹמִּע ךְדַּתְּשׁיֶּשׁ וֹא ,וֹמִּע תוּפָתּשּׁה
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However, if Reuven assesses Shimon, that if he does not warn Shimon he
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is likely to return to Plony’s store and be cheated again, then Reuven is אוּהֶשׁ ,ןוֹגכּ ,וֹל עגוֹנ הזּה רבדּה היה וּלִּאֶשׁ ,וֹמצעבּ עדֵוֹי
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obliged to warn him since he has already complied with the other rules of
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this Kelal. ,וּלּאה םיִשׁנאֵמ קחרְַתִמ היה ,םהה םינינִעל ךְירִצ היה
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