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VOL-4
Sefer Chafetz Chayim םייח ץפח רפס
Ilustrative Examples םירויצ
Example 6 אי רויצ

fulfill all of these conditions. And even if it happened that these conditions וליפא ןאכ לבא ,ל"נה ףיעסב ש"יע ורוביד י"ע ןכ
were fulfilled, that gossip could only be reported if the marital match has
not yet been made. But if the engagement already took place it is forbidden ילוח תכדושמל שיש ןיד תיבב דחא דע דיעה םא
to say anything at all about it because (at that point) in a likely sense he ךודישה לטבל ןתחל רוסיא ןיאד רשפא כ"ג ימינפ
(this particular groom) is exactly what he (the bride’s father) wanted for
whatever reasons he had. תשובה רובע ינשה דצל םלשל ךירצ ןיאו הז ליבשב

(E3/5/2)-(6) .. defaming the actions of their fathers: Please review םינורחאב א"נ ןמיסב ז"עהאב ןייעו ,הזב םשייבמש
very carefully the Shulchan Aruch Ehven HaEzer, section #50, paragraph ,וילע אציש לוק תמחמ ילע סיאמ תנעוט םא ןינעל
#5 and the related commentary there of the Beit Shemuel, notation #11.
כ"ג ורוביד יפ לע ךודישה לטבתי םא וליפא כ"או
אל ןכ לע ,ידיב קפס רבדה הזש ינפמו ,אוה ןידכ
Daily Halacha: 27 Tevet, 27 Eyar, 27 Elul; Leap Year- 8 Shevat, 17 Eyar, 27 Elul
אוהד יכיה וליפא תולגל רתומד םינפב יתבתכ
Mekor Hachayim
םוש ילב ז"יע ךודישה לטבי ןתחה יאדובש עדוי
E3/6. Now to return to explain the leniency we permitted at the .אמתסב קר ,הנעמו הנעט
beginning of the third example (E3/4) regarding a bridegroom who
has a serious shortcoming since there are many practical different עדוי וניאש ןויכד ,אוה טושפ .תולגל ול ןיא )זט(
outcomes possible depending on the specific shortcoming. For
example, if the shortcoming is a serious medical condition and דיספיו הז לע ךומסי ךיא םירחאמ עמש קר ומצעב
the bride’s side in unaware of it because the groom’s condition is רמאי םא וליפאו .רבדה אוה רקש ןפ ,תכדושמל
internal and is hidden and not obvious to everyone, in this case
the speaker who is reporting this problem to the bride’s side has וריכמ םא ,עמש םא יכ ומצעב עדוי וניאש ןתחל
no culpability whatsoever (his disclosure is immune) for violating ךודישה לטביו הז לע ךומסיש אוה בורק כ"פעאש
the esur of Rechilut (7). However he may not neglect to comply כ"ג ,הריקחו השירד םוש ילב הז רובע ומצעמ
with all of the conditions listed above (8) in the 2 halacha of the
nd
th
9 Kelal as I have explained them again here in this Be’er Mayim .ול תולגל רוסאש הארנ
Chayim. There is also a second situation that obligates an observer
to disclose what he knows to the bride’s side and that is if he
hears the bridegroom is a heretic (that he has heretical ideas), G-d םייחה רוקמ
forbid; he must disclose this (9) (it is not optional). Regarding this
situation the Torah places these two imperatives in the same pasuk ,תוּצירְִפּ תיבּ אוּה יִכּ ,ןָתּחְמּה תיבּ תא עדֵוֹי אוּה םִאו .אי
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(Vayikrah 19: 16) “Do not peddle gossip in society” and “Do not
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stand by passively while your fellow Jew is in mortal danger, I am שׁי יִכּ ,ןָתחה תא ריִכּמ אוּה םִא ןכֶּשׁ לכו( תוֹלּגל ךְירִצ
Hashem!” ךְירִצ ןיאו ,)תוֹלּגל הוצִמ )זי( יאַדַּוְבּ - תוּסרְוֹקיִפֶּא וֹבּ
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But if the shortcoming is the groom’s limited knowledge of Torah, עדֵוֹי וֹניא םִא וּלִּפאו .ל"נּה םיִטרְָפּהֵמ )חי( טרְָפּ םוּשׁ הזל
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one may not disclose this since the father of the bride caused this
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problem himself. He should have gone to a Torah Scholar who ךְא ,תוֹלּגל ךְירִצ ןכּ םגּ ,םירִחאֵמ עמָשׁ קרַ ,וֹמצעבּ
could have tested this groom and assessed his level of wisdom and
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