Page 62 - V4

Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Gimal 'ו ללכ - םייחה רוקמ

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Be'er Mayim Chayim on page 159 רבדּ אלֹ ,רוּפִּסּה ןיֵעל עיגּיֶּשׁ ,שׁמּמ רכּנּה רבדּ אהיֶּשׁ )ב
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RK3/2. If Reuven talked about Shimon in front of Levi and .תצקְ רכּנּה
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Levi then went back to Shimon and told him what Reuven said, it
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is forbidden for Shimon to go back to Reuven and say to him-“Why ןָתוֹא עמְשׁיֶּשׁ אלֹו ,וֹמצעבּ םירִכּנּה םירִבדּה תא הארְיֶּשׁ )ג
did you say those things about me to Levi?” Because in doing that, .םירִחא יִפִּמ
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he (Shimon) also violates (3) the esur of Rechilut because of what
Levi said. Even if Shimon does not identify Levi as the source תלעוֹתּ הזּה רוּפִּסּה תעידִיִמ וֹל תוֹיהִל לכוּי םִא אקָודּ )ד
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of his information and that he quoted Levi anonymously- that “I
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heard you said such-and-such about me,” if in saying this Reuven תא עֹמְשִׁלו וֹנזא תוֹטּהל רוּסא ,יִכה ואל יִאדּ ,אבּהל לע
will inevitably realize (4) who the source of the information was .תוֹמוֹקְמ המּכבּ וּנבַתכֶּשׁ וֹמכוּ ,רוּפִּסּה
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(namely Levi) then Shimon’s comment would be forbidden. And
because of the many sins of society, many people make this mistake קרַ םירִכּנּה םירִבדְדּ ,הז ןינִע ליִעוֹמ וֹניא הז לכּ רחא )ה
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and commit this sin.
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)טי( ,תמאל הזּה רבדּה תא וֹבִּלבּ לבּקַלוּ ןיִמאהל ןינִעל
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Be'er Mayim Chayim on page 161
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ןפֹא לכבוּ )כ( ,םירִחאל הז רבדּ רפּסלוּ ךְליל אלֹ לבא
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RK3/3. Understand clearly that talking about someone else (the וֹדיִסְפהל ןינִעל שׁמּמ םירִכּנּה םירִבדּ לע ךְֹמסִל רוּסא
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“victim”) even if the comment was made without the victim being
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present (5) to hear it, is still called gossip. For example, if someone םָשׁ ליֵעל ןיּעו ,םוֹלָשׁו סח ,וֹתוֹכּהל וֹא ןוֹממבּ הז ידֵי לע
tells his friend - “This is what I heard about Reuven who said .הזבּ וּנכרַאהֶשׁ ,ד"י ףיִעסבּ
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Mekor Hachayim would inevitably create contention between Reuven, the speaker, וּניֵתוֹנוֲֹעבּ ,ןיִלָשׁכנֶּשׁ המּבּ ,שׁוּחבּ הארְִתּ הז יִפּ לעו .י
such-and-such about Shimon.” These kinds of remarks as they are
passed from person to person until they reach back to the victim
and Shimon, the victim. (Please see the following Hagahah). And
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of course it is forbidden for the speaker to repeat the comment made
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תוּניִשׁלמ דצִּמ וֹקסִעבּ קזּה וֹל שׁי דחא םִאֶשׁ ,םיִבּרַה
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by Plony about the children (7) or the relatives of the victim since
it is human nature to react defensively \ combatively because of the
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הָשׂע אוּהֶשׁ ,םירִכּנּה םירִבדּ לארְָשׂי לע וֹל שׁיו ,המוֹדּכו
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criticism of his family, and the comment is gossip.
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לֶשׁ םהיִפבּ לגּרְמ( יֵשׁניאדּ וּהימוּפבּ אלגּרְמ יִכּ ,ןכּ םגּ וֹתוֹא
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RK3/4. If the speaker’s motivation in conveying those comments ןיִשׁלמוּ ךְכּ רחא ךְלוֹה אוּה ךְמסּה הז לע ,הזּה רבדּה תא וֹל
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to a fellow Jew is for that “friend” to rebuke Reuven for speaking רחא ןכּ םגּ אוּה רָתּמ ,וֹרבח לע ןיִשׁלִה דחא םִאֶשׁ ,)םיִשׁנאה
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Lashon Hara about Shimon, regarding this circumstance please see ,וֹניִשׁלהל ךְכּ
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what I wrote above in the first part of this sefer, in the 10 Kelal,
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the 6 halacha. :םיִמעְט המּכִּמ הרָוּמגּ תוּעט איִה תֶמֱאבוּ
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