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

too is the law the same for Rechilut. Namely, that someone says הָתּע דע וילע עמָשׁ אלֹ וּלִּפא ,וֹנוֹממבּ וֹא וֹפוּגבּ וֹקיזּהל
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to Plony: “You (Plony) said such and such about him” (about the
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victim), even if Plony remains quiet now (3) (meaning, he does not רחא רקֹחלו שרֹדְִל רָתּמ םוֹקמ לכִּמ ,םדא םוּשִּׁמ הז רבדּ
answer back the charge) while they are repeating that gossip, that he ינוֹלְפוּ ינוֹלְפּ ןינִעבּ וֹקיזּהל וֹתּבַשׁחמ םִא םיִשׁנא לצא הז
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(Plony) said about the victim. Nevertheless, it is still forbidden for
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the victim to believe it and he may not draw any conclusions from לעֶשׁ ,שֹחל וֹל ןיאו ,וּנּמִּמ רֵמָשִּׁהל ךְיא )ה( עדַיל ידֵכּ )ד(
the circumstances that the gossip was true. Even if Plony’s usual .וֹתוּנגִבּ םדא ינבּ וּרְפּסיֶּשׁ ,בבּסי הז ידֵי
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temperament was not to remain silent in other matters but here he
remained silent, Plony’s silence is not proof that the gossip was
true, as I explained this all above. (Please see that reference).
'א קלחבּ ליֵעל וּנבַתכֶּשׁ ,םיִללכּה לכדּ ,דוֹע עדַו .ד
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All this applies even if the speaker (4) in conveying his gossip does
not violate the Torah’s Lav of “Do not peddle gossip in society.” For אוּה ןכּ )ו( ,שֹחל ןינִעל ערָה ןוֹשׁל תלבּקַ לצא 'ו ללכִבּ
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example, the speaker tells the victim to protect himself from Plony
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because he (Plony) wants to harm him (or something comparable), ,דֹאְמ רהזִּל ךְירִצ ןכלו .תוּליִכרְ לצא שֹחל ןינִעבּ ןידּה
th
as I will explain further on (in the 9 Kelal). And most certainly if הצוֹר וֹא ,ךְכו ךְכּ וֹל הָשׂע וֹא ,וילע רבּדּ דחאֶשׁ עמָשֶּׁשׁכּ
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he spoke Lashon Hara without purpose about the victim or gossiped
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about him, this has already been explained above (in the first part of שָׁשׁח ךְרֶדֶבּ קרַ ,רבדּבּ ןיִמאהל אלֶֹּשׁ ,ךְכו ךְכּ וֹל תוֹשֲׂעל
this sefer at the beginning of the Kelal) quoting our Authorities, ,קפס רדֶגבּ אלֹו ,וּנּמִּמ וֹמצע תא רֹמְשִׁל וּניהדּ ,אמלעבּ
nd
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that both Lashon Hara and Rechilut are forbidden whether or not
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they are conveyed directly in front of Plony and even if they are וֹל הָשׂע אלֹ אמָתסִּמוּ ,תוּרְשׁכּ תקַזחבּ םדאל ןידִיִמֲעמדּ
Mekor Hachayim is an absolute Rasha, because of what he said since he violated the ,ןטקָ אלֹו לוֹדגּ אלֹ ,הז רוּבֲע שׁוּיִּבּ וֹא קזּה םוּשׁ וֹל םרֹגִל
true. Therefore, even if everything was true, just as he conveyed it,
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וֹא הֶשֲׂעמ םוּשׁ וֹל תוֹשֲׂעל רוּסא ןכּ לעו .וּהנּגּ אלֹו הערָ
that Plony said such and such about him, nevertheless the speaker
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Lav of “Do not peddle gossip” and the Lav of “Do not convey (or
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לכו ,הרָוֹתּה ןִמ ןכּ םגּ רוּסא ,בלּבּ וֹתוֹא אֹנְשִׂל קרַ וּלִּפאו
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accept) a false report” as well as other Laveen and Aseen that are
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המִּמ ,תוּליִכרְה ידֵי לע וֹמצע תא רֹטְפִל אלֶֹּשׁ )ז( ןכֶּשׁ
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listed and explained in the Introduction. And so, because of this
Rasha, do you think we should deprive Plony of his presumption
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וֹמִּע ביִטיהל ןידֲַע ןכּ םגּ אוּה ביּחְמוּ .ןוֹדּנּהל ביּחְמ אוּהֶשּׁ
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of legitimacy and say that he spoke Lashon Hara about the victim
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or something comparable? (Of course not!) Obviously this speaker,
who is himself suspect for violating the Lav of Rechilut and Lashon
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ללכוּ .רבדּ םוּשׁל הז ידֵי לע וּניניֵעבּ וֹכּרְע ערָגנ אלֹ יִכּ
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Hara is also suspect to have lied and to have embellished the story ,לארְָשׂיִּמ םיִשׁנא ראְשִׁל הרָוֹתּה הָתוִּצֶּשׁ ,תוֹבוֹטּה לכבּ
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he conveyed and added to it (and changed its entire sense) from תא רֹמְשִׁל ןינִעל קרַ ,שֹחל רָתּמ ןיאדּ ,םיקִסוֹפּה וּבְתכּ
beginning to end.
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ןינִעבּ לבא ,וּנּמִּמ קזּה ידֵיִל אוֹבי אלֶֹּשׁ ,אבּהל לע וֹמצע
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.ללכּ שֹחל רוּסא רחא
1
volume 4 volume 4