Page 66 - V4

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

him or Shimon will not pay Plony the balance of the money due
him for his purchase. Most certainly Reuven would have violated
a profound sin for having created this situation. But if Reuven sees
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that the Torah’s law supports Shimon (either because Shimon could 'ז ללכּ
retract his obligation to buy this bad merchandise or that Plony was
obligated to return the amount overcharged) and if Shimon would ,וינינִע לכבּ תוּליכרְָה רוּפּס רוּסִּא רַאֹבי הז ללכבּ
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have known the truth he would not have agreed to the sale, Reuven
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is obliged to tell Shimon the truth (32) just as it is in order to force .םיפיִעס 'ה וֹבוּ
Plony to pay back the overcharge but he must be careful and alert to
these following guidelines (listed in RK9/1 ).
Be'er Mayim Chayim on page 343
)א( רפּסְמה םִא ןיבּ ,תוּליִכרְה רוּפִּס רוּסִּאבּ קוּלִּח ןיא .א
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RK9/ 2. (1). One may not exaggerate the problem or the deficiency ,דחאל עמָשׁ םִא וּלִּפאו ,קוֹחרָ וֹא בוֹרקָ ,הָשִּׁא וֹא שׁיִא
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any more than it actually is.
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דֹאְמ וֹל רצהֶשׁ תמחֵמוּ ,*וֹמִּאו ויִבא לע יאנגּ ירֵבדּ רבּדֶּשׁ
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( ). The primary motivation in conveying that report \ gossip
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must be to strive to reach the truth and to assist the person who תוּליִכרְ ללכִבּ ןכּ םגּ ,רבדּה תא םהל הלּגּ ,םדוֹבכּ לע
was “cheated” and not to rejoice at the downfall of this cheater וֹא שׁיִא אוּה וילע ןירְִפּסְמֶּשׁ יִמ לע םִא קוּלִּח ןיא םגּ .אוּה
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(Plony) (33) even though Reuven clearly knows (with certainty)
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that Plony cheated Shimon. This detail of law includes yet another 'א קלחבּ ליֵעל וּנרְאבֶּשׁ וֹמכּ לֹכּה ,ןטקָ )ב( וֹא לוֹדגּ ,הָשִּׁא
Mekor Hachayim is beneficial to Shimon, meaning that his report must benefit the םירִענ ינְשֶּׁשׁ ,האוֹר דחאֶשׁכֶּשׁ ,הזבּ ןיִלָשׁכנֶּשׁ םיִשׁנא שׁיו
similar detail which is practically the same, namely, that Reuven
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.'ג 'ב 'א םיִפיִעס 'ח ללכִבּ
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must assess that conveying his report will result in an outcome that
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cheated party. However, if Reuven knows Shimon’s personality
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ךְאיה :םהֵמ דחא לֶשׁ ויִבאל רֵמוֹאו ךְלוֹה ,הז תא הז ןיִכּמ
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as being someone who is not likely to take his grievance to Beit
Din or to seek the help of other people who can help him in this
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ךְכּ רחא אוֹבל ליגרָ הז ידֵי לעו ,ךָנִבּ הכִּה ינוֹלְפּ רענֶּשׁ
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matter, but instead he will absorb the hurt caused by learning what
Plony did and he will develop a hatred towards Plony, then Reuven
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ךְכּ רחא הכּמ ינוֹלְפּ וֹתוֹא לֶשׁ ויִבאֶשׁ ,םיִלוֹדגּ םיִלוּקלקִ
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should not tell him (Shimon) (34). More than this, if Shimon asks
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Reuven to respond, in this context as well as in the prior context,
namely in a situation where it is forbidden for Shimon to renege on רחא הֶשֲׂענ הז ידֵי לעו ,האנִשּׂה לדֶֹגּ ינְפִּמ הז ןטקָ רענל
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יוּצמ רֵתוֹיבוּ ,םירִענּה לֶשׁ ןהיֵתוֹבא ןיבּ הלוֹדגּ תקֶלֹחמ ךְכּ
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his purchase, it is a mitzvah to praise the merchandise in front of
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Shimon and the praise has no aspect of “stay away from a lie” (as ,ןירִוּסִּאה לדֶֹגּ בֹשׁחל וּנאבּ םִא הנִּהו .שׁרָדְִמּה תיבבּ הז
Chazal have taught in Gemara Ketubot (1 a) regarding “someone ןיאו( יֵעבִּמ אלו .רֹפּסִלִּמ וּבּרַ ,הזּה לגּרְַמה ידֵי לע וּאבֶּשׁ
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who made a bad purchase in the marketplace … one should praise
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the purchase in his eyes”). דיגּהל רוּסאדּ ,יִמ םִע ןידּה רוּרבבּ עדֵוֹי וֹניא םִא )רמוֹל ךְירִצ

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