Page 64 - V4

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

היהִתּ הינְשּׁה תוּניִשׁלמ ידֵי לע םִא אקָודּ אוּה הז ןידִדּ )א
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יִאו ,דוֹע וֹניִשׁליו רֹזחי אלֹ וֹדּגנכֶּשּׁהֶשׁ ,אבּהל לע תלעוֹתּ
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Hilchot Esurei Rechilut אוּה םִא לבא .רָתּמ זא ,תרֶחא ךְרֶדֶבּ וֹמצע ליִצּהל רָשְׁפא
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ראֹבְמכו ,אוּה רוּמגּ רוּסִּא יאדּובּ ,םקָנ םקֹנִל קרַ ןוּכְּתִמ
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Kelal Gimal (RK3-3 chapter) .)ה"הגהב 'ט ףיִעס ח"פשׁ ןמיִסבּ( ט_פְּשִׁמ ןֶשֹחבּ
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Rechilut is forbidden both when “Plony” (the person לבא ,וֹניִשׁלִהֶשׁ ויניֵעבּ האוֹר אוּה םִא הז לכדּ ,דוֹעו )ב
who is the source of the gossip) is present to hear it םירִכּנ םירִבדּ םה םִא וּלִּפא ,םירִכּנּה םירִבדּ לע ךְֹמסִל אלֹ
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repeated and when he is not present. There are 4
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halachot in this Kelal. םיִשׁנא קרַ םִא ןכֶּשׁ לכו .ל"נּכו ,וֹמצעבּ ןָתוֹא הארָו ,שׁמּמ
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,וֹבִּלבּ טיִלחהל וּלִּפא הזבדּ ,וֹניִשׁלִה אוּהֶשׁ וֹל וּרְפִּס
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וילע וּדיִעה אלֶֹּשׁ ןמז לכּ ,רוּסא ןכּ םגּ ,תמא הזּה רבדּהֶשׁ
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Be'er Mayim Chayim on page 147
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,רוּרבבּ ררֵבְּתנֶּשׁ קרַ ,ןידּ תיבל ץוּח וּלִּפא וֹא( ןידּ תיבבּ
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RK3/ . It is forbidden to gossip even if it is the absolute truth, and
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there is no aspect of a lie in the comment being conveyed, and even ךְֹמסִל רוּסאֶשׁ המּכו המּכּ תחא לעו ,)קפס וירָחא ןיאֶשׁ
if the conveyed comment is made without “Plony” being present. אוּה םִא וּלִּפא ,אוּהדּ לכּ דסְפה וֹרבחל דיִסְפהלוּ הז לע
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Even if this speaker knows he would (not hesitate to) make this VOL-4 .אבּהל לע תלעוֹתל הזבּ ןוּכְמ
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comment (1) with “Plony” being present, this too would be forbidden
Mekor Hachayim if this speaker is arrogant and literally tells Plony directly (2)- “You 2
and the comment would be characterized as Rechilut. And certainly
talked about so-and-so” (the “victim”) or “You did such-and-such
to him,” it is forbidden and his sin is very much more serious. First,
the comment would cause the victim to hate Plony very much
because the victim will accept the comment (that Plony really
did make a comment about him) as being absolutely true. Most
certainly he would reason that the comment had to be true because
if not he would not have had the audacity to repeat it with Plony
standing right there next to him. Second, besides violating the esur
of Rechilut, he is putting himself and these two other people (Plony
and the victim) in the position of violating several other Laveen and
Aseen that are explicit in the Torah. I carefully explained all of this
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in detail in the Introduction, in the 1 Lav, in the Hagahah of the
Mekor Chayim. Please see that reference.
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