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

fearing), he is obligated to disclose this information to the groom םהמִּע רבּחְתִהל אלֶֹּשׁ ,דֹאְמ קזּחְתי קרַ ,םהמִּע בירִל אלֶֹּשׁ
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(it is not optional) (and of course if he knows about any heresy or
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heretical ideas the groom has, most certainly disclosing this report הכל ךָל וּרְמאֹי םִא" :)ז"ט-א"י 'א יֵלְשִׁמ( בוּתָכֶּשׁ וֹמְכּ ,לָלְכּ
is a mitzvah (17)) and he need not conform to any of the conditions "וּצוּרי ערַל םהילגרַ יִכּ ,םָתביִתנִּמ ךָלגרַ ענְמ 'וֹגו וּנָתִּא
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(18) listed above. Even if the observer comes by this information
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second hand because someone told it to him, still, he is obligated to ארֵקּיֶּשׁ בטוּמ :)'ו הָנְשִׁמ 'ה קרֶֶפּ( תוֹיּדֵֻעְבּ ל"ַזֲח וּרְמָאְו .'וֹגְו
report this to the other side (it is not optional). However he must ינְפִל תחא העָשׁ עָשׁרָ היהי לאו ,וימי לכּ הֶטוֹשׁ םדא
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be careful in the way he expresses his report and not imply he has
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first-hand knowledge of this information. He should only express לבא ,םָשׁ ךְיַּשֶּׁשׁ ןינִעה יִפל ,האירִקְ ןוֹשׁל טקַנו ;םוֹקמּה
it in a general sense: “I heard such and such about him \ her.” Even
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though there is no basis for believing the report at this moment ,םידַיּבּ תוּטְשׁ הֵשֲׂעמ וּלִּפא הֶשֲׂעיֶּשׁ ,םדאל ןוֹכנ תמאבּ
and concluding a definitive opinion, still, one must investigate (the ,הלְעמל תחא העָשׁ וּלִּפא ,עָשׁרָ םֵשׁ וילע היהי אלֶֹּשׁ קרַ
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bride’s side or the groom’s side, depending on the situation) and
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inquire about these charges. תיבבּ הֶטוֹשׁכּ וֹמצע הָשׂעֶשׁ ,דודּ לצא ארָקְִבּ וּניִצמֶּשּׁ המִּמ
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יכלמ ךְלמ ינְפִל רמֹחו לקַ ,וֹדיבּ שׂפָתּי אלֶֹּשׁ ידֵכּ ,ךְלמיִבא
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Be’er Mayim Chayim ןיִלּחבּ ל"זח וּרְמאֶשּׁ המִּמ םגו .אוּה ךְוּרבּ שׁוֹדקּה םיִכלְמּה
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(E3/11/1)-(17) .. disclosing this report is a mitzvah: Even if the עיִשׁוֹתּ המהבוּ םדא" :)'ז ו"ל םיִלִּהְתּ( קוּסָפַּה לַע ):'ה ףַדּ(
speaker assesses the groom will certainly break off the engagement because םמצע םיִמיִשְׂמוּ ,תעדַבּ םיִמוּרֲע םהֶשׁ ,םדא ינבּ וּלּא ,"'ה
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of that report, still, he (the speaker) need not be concerned about that at all.
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The law is the same in a case where the speaker knows a particular teacher ,'וּכו וֹדגִבבּ םיאלִכּ אצוֹמּה :):ט"י ףַדּ( תוֹכרְָבּ ןֵיַּעְו( .הָמֵהְבַּכּ
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(a children’s tutor is a heretic), an apikoros, it is a mitzvah to disclose
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this information to the children’s parents and he need not be concerned דחאל תוֹזּבלוּ ךְליל ןכו .)'וּכו המכח ןיא ?אמְעט יאמ
at all about causing a financial loss to this teacher. If the speaker knows
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about this teacher’s heresy only because someone else told him, he is still אנָשִּׁל ללכִבּ ןכּ םגּ ,ויָתוֹבא יֵשֲׂעמ תוּנגִבּ )ו( םידִָדְצַּהֵמ
obligated to make this disclosure to the parents as long as he prefaces his .'ד ללכִבּ ליֵעל ראֹבְמֶּשׁ וֹמכּ ,אוּה אָשׁיִבּ
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“report” with “I heard,” just as in the case of a groom.
(E3/11/2)-(18) .. he need not conform to any of the conditions:
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Please see above, the 9 notation of the Be’er Mayim Chayim.
םייח םימ ראב
הז רבדב יכ ןייעמה עדיו .ל"נה םיטרפה לכ )ה(
Mekor Hachayim
ימרתיא יא וליפאו ,םיטרפה לכ ומלשויש יוצמ וניא
I had in mind to illustrate yet more examples involving dealings with
an expert craftsman or an employee or a (household) attendant, etc., but ,ומע ךדתשנש םדוק קר תולגל רתומ וניא ומלשנש
because of the pressures of the cost of printing \ publication, because they יכ ,ללכ ןינעה הזמ רבדל רוסא ךדתשנש רחא לבא
are very substantial and because of the pressures of the time involved, I
decided against it. But the general guideline to follow is that man must be .ול היהש םעט הזיאמ הזל הצרתנ אמתסמ
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