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Sefer Chafetz Chayim םייח ץפח רפס
Ilustrative Examples םירויצ
Example 11 ו רויצ

is very familiar with the listener’s personality and knows that he will take ז"עהאב בטיה ןייעו .ויתובא השעמ תונגב )ו(
matters into his own hands and will act based on what he hears), that is only
where he (where only one person) has no license to provoke an outcome .א"י ןטק ףיעסב םש לאומש תיבבו ה"ס 'נ ןמיסב
based on his report that a Beit Din would not have implemented in that same
situation; please see that referenced halacha. But here in our discussion,
even if only a solitary witness testified about someone in Beit Din and said
that she (the bride) had a significant medical illness, still, it is possible that .לולא ז"כ ,רייא ז"י ,טבש 'ח - תרבועמ הנש .לולא ז"כ ,רייא ז"כ ,תבט ז"כ - הטושפ הנש :ימוי חול
there is no prohibition barring the groom from breaking the engagement
based on the witness’ \ the speaker’s “report” and there is no obligation
on his (the groom’s) part to compensate the bride (the bride’s family) for םייחה רוקמ
any embarrassment they may have suffered because the engagement was
broken. (Regarding compensation) Please see Ehven HaEzer, section #50 םִא ,'ד ףיִעס תלִּחְתִבּ וּנרְַתִּהֶשּׁ המ ראבל רֹזחנ הָתּעו .ו
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and the commentary there by our Later Authorities (referencing the Pitchei
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Teshuvah, sub paragraph #14), regarding a situation where the bride wants )לדּבה( הּנִּמ אקְָפנ שׁי יִכּ ,םיִמוּצֲע תוֹנוֹרסח וֹל שׁי ןָתחה
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to break off an engagement claiming that the groom became abhorrant
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to her because of a rumor that surfaced about him. Therefore, even if ,וֹפוּגּ יִלח דצִּמ אוּה ןוֹרסִּחה םִא ,וּניהדּ .תוֹנוֹרסחה ןיבּ
he terminated the engagement because of the speaker’s “report,” he (the רֶשׁא יִמינְפּ רבדּ אוּהֶשׁ דצִּמ ,וֹתוֹא ריִכּמ וֹניא ןָתּחְמהו
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listener) was within the law in what he did. But because I have some
doubts regarding this subject, I did not write above “the report is permitted )ז( הֶז ןָיְנִע הֶלַּגְמַה לַע ןיֵאְדּ ,אוּה טוּשָׁפּ ,לֹכַּל הָלְגִנ אלֹ
even if the speaker is certain the groom will unilaterally break off the
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engagement without any valid halachic claim,” instead I only expressed םיִטרְָפּה )ח( הֶזָבּ וּרְסְחַי אלֶֹּשׁ ךְַא ,תוּליִכרְ רוּסִּא שַׁשֲׁח
this law in a general sense (“there are occasions when it is permissible to
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disclose information”). .םייּח םימ ראבִבּ הֹפּ םיִתּרְאבוּ ,'ב ףיִעס 'ט ללכִבּ ל"נּה
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לע עמְשׁנ םִא ,וּניה ,וֹל תוֹלּגל ךְירִצדּ ,ינֵשׁ ןפֹא שׁי דוֹעו
(E3/10/2)-(16) .. he may not disclose it to the groom: This is VOL-4
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obvious. Since the speaker does not know this information firsthand but תוֹלּגל ךְירִצ )ט( ,םוֹלָשְׁו סַח ,תוּסרְוֹקיִפֶּא וֹבּ שֵׁיֶּשׁ ,ןָתָחֶה
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only learned about it from others, how can he possibly rely on this second
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hand information and (potentially) cause a loss to the bride? Maybe the לבא ,"ךָימּעבּ ליִכרָ ךְלֵת אלֹ" :ןיִכוּמס וּרְמאנ הז לעו ,וֹל 13
information was a lie! Even if the speaker tells the groom- “I do not ."ךָערֵ םדּ לע דֹמֲעַת אלֹ"
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have first hand knowledge of this, but I heard about her medical condition
from someone else,” still, if the speaker knows it is very possible the
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groom will rely on this (second hand) “report” and unilaterally break off שׁיֶּשׁ הרָוֹתּה תמכח טוּעִמ דצִּמ אוּה ןוֹרסִּחה םִא לָבֲא
his engagement without any investigation of the report’s veracity, it also
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seems to me that this too would be forbidden to disclose to the groom. לע דיִסְפִה( הֵּשְׁפנּא דיִסְפאדּ וּהיִאדּ ,וֹל תוֹלּגל ןיא ,וֹבּ
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תא וּסּניֶּשׁ ,הרָוֹת ילֲעבּ לצא וֹכיִלוֹהל וֹל היהדּ ,)וֹמְצַע
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Mekor Hachayim םה ,ןכ הָשׂע םִאו( תעגּמ ןכיה דע ,וֹתעידִיו וֹתמכח חֹכּ
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רבדּבּ וּצּרְַתנ )י( םידִדצּה ינְשִּׁמ יִכּ ,תמאה רמוֹל םיִכירִצ
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E3/ . If an observer knows the bride’s family is unrestrained
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(by the Torah’s laws, meaning the family is irreligious or not G-d לכּ דבלוּ( .רבדּבּ הצּרְַתנ - ןכ הָשׂע אלֹדִּמוּ ,)הלִּחְתּכל
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