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Sefer Chafetz Chayim 2 VOL-4 םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Heh 'ו ללכ - םייחה רוקמ

the gossip conveyed to him), that a fellow Jew \ “Plony” wants to ןכ יִפּ לע ףא ,קֵתוֹשׁ אוּה הזבוּ ,םירִבדּ ראְשִׁבּ קֹתְּשִׁל
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harm him physically or financially, even though he has not heard
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this from anyone else, still it is permissible for him to investigate לֹכּה וּנרְאבֶּשׁ וֹמכוּ ,תמא רבדּהֶשׁ טיִלחהל היארְ וֹז ןיא
and to inquire from other people whether or not “Plony” intends to .םָשׁ ןיּע ,הלְעמל
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harm him in order to decide (4) how to protect himself (5) from him.
This “victim” should not worry that people will demean or degrade
Plony because of his investigation.
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ואל לע וירָבדְִל רבוֹע וֹניא לגּרְַמה םִא וּלִּפא )ד( הז לכו
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Be'er Mayim Chayim on page 197
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רֹמְשׁיֶּשׁ ,וֹל רפּסְמֶּשׁ ,ןוֹגכּ ,"ךָימּעבּ ליִכרָ ךְלֵת אלֹ"דּ
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RK5/4. Understand clearly that all of the rules we wrote in the first וֹמכוּ ,הזבּ אצוֹיּכּ לכו וֹקיזּהל הצוֹרֶשׁ ,ינוֹלְפִּמ וֹמצע
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part of this sefer in the 6 Kelal (10 and 11 halachot) relating to
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suspecting the veracity of Lashon Hara apply equally to suspecting ןוֹשׁל ירֵבדּ וילע רפּסְמ םִא ןכֶּשׁ לכו ,ןמּקַל ראבנֶּשׁ
that the gossip might be true (6). Therefore one must be very careful םֵשׁבּ ליֵעל וּנרְרַבּ רבכּ אלֹה ,אמלעבּ תוּליִכרְוּ ערָה
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when he hears that “Plony” said something negative about him or
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that he did such and such to him or wants to do such and such to ןיבוּ וינפבּ ןיבּ ,רוּסא תוּליִכרְוּ ערָה ןוֹשׁלדּ ,םיקִסוֹפּה
him, not to believe that gossip but (only) that he can take whatever לֹכּה םִא וּלִּפא ןכּ םִאו ,תמא רבדּ לע וּלִּפאו ,וינפבּ אלֶֹּשׁ
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steps are necessary to protect himself. But even in that framework,
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he may not even suspect there is some truth to the remarks because ןכ יִפּ לע ףא ,ךְכו ךְכּ ינוֹלְפּ וילע רבּדֶּשׁ ,וירָבדְִכּ תמא
Plony still has a presumption of righteousness and most probably אלֹ"דּ ואל לע רבעֶשׁ ,וֹמצעבּ וֹרוּפִּס יִפל רוּמגּ עָשׁרָ אוּה
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Plony did not do or say anything bad about him. Therefore, it is ןיואל ראְשׁוּ "אוָשׁ עמֵשׁ אָשִּׂת אלֹו" ,"ךָימּעבּ ליִכרָ ךְלֵת
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forbidden to do anything to him or to cause any loss to him or to
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Mekor Hachayim an insignificant way. Even to secretly harbor in one’s heart some רוּסִּא לע רבעֶשׁ ,רמוֹלו וֹתוּרְשׁכּ תקַזחֵמ ךְדיִאל איִצוֹנ
humiliate him in any way, not in a significant way and not even in
הז עָשׁרָ ינְפִּמ ,ןכּ םִאו ,החיִתְפּבּ ליֵעל ןירִאֹבְמה ןיִשֲׂעו
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hatred for him is an esur, a Lav of the Torah. And most certainly
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the “victim” may not use the gossip as a basis for absolving himself
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תוּליִכרְדּ ואל לע דוּשׁחה יאדּובּ ?הזבּ אצוֹיּכו ערָה ןוֹשׁל
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(7) from any obligations to Plony. The victim is obliged to extend to
Plony all of the courtesies \ all of the good that the Torah commands
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ףיִלחהלוּ םירִבדּ ףיִסוֹהלוּ רֵקַּשׁל ןכּ םגּ דוּשׁח ,ערָה ןוֹשׁלו
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us to extend to any Jewish person since Plony’s standing has not
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been diminished at all as a result of the gossip he heard. Our
Authorities gave us a rule that the “victim” \ the “listener” may not
suspect that Plony may have said something against him but that he
could take whatever steps were necessary to protect himself in the
future so that Plony would not be able to harm him. But in all other
regards it is forbidden to suspect him at all.
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