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

Din by two witnesses who testified against Plony and the Beit Din ליֵעל וּנכרַאהֶשׁ וֹמכוּ ,םירִחא םיִמעְט דוֹעו( רעצו קזּה הז ידֵי לע
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subsequently gave Shimon permission to act against Plony, as was
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explained in the 6 Kelal, in the 9 and 10 halachot. Apart from דע הזבּ ןיִלָשׁכנֶּשׁ םיִשׁנא שׁיו .)ב"י ףיִעס 'ח ללכּ 'א קלחבּ
all of this, it is very difficult to illustrate this law in a practical sense וֹל רכמֶּשׁ ,תוֹרוֹחסִבּ *ירִכנ ינְפִבּ םוּמ ןיִליִטּמֶּשׁ ,דֹאְמ
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(meaning it is difficult to illustrate the leniency allowing two men
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to legally convey gossip to Shimon who then causes a loss to Plony) אצוֹיּכּ לכו( אנוגּ יאהכּ לכו וֹל הָשׂעֶשׁ הכאלְמִבּ וֹא ,לארְָשׂי
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because it is completely improbable to find two speakers who are ָ ָ ַ ְ ַ ַ ְ ֵ ֶ ָ ֶ ָ
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familiar with all of the details of the law that relates to this topic דרֵוֹי םיִמעְפּ המּכו ,רעצו קזּה וֹל םרֵוֹגֶּשׁ יוּצמ הזבוּ ,)הזבּ
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and who can then assess the consequences of their report and that .הז ידֵי לע שׁמּמ וייּחל
Shimon’s subsequent reaction against Plony will be consistent with
the Torah’s law. Therefore, one must be careful not to convey any
information to someone who is quick to react \ retaliate without the
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consent of the Beit Din in order that he not become trapped in the ןוֹשׁלבּ וֹמכּ אוּה וֹנידּ ,תוּליִכרְ תלבּקַ רוּסִּא ןינִעלוּ .ה
net of those people who speak Lashon Hara. “Those who guard ןכּ לע .םָשׁ ןיּע ,ד"י ג"י ףיִעסבּ 'ח ללכִבּ 'א קלחבּ ,ערָה
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their mouths \ speech protect their souls from tragedy” (Mishle
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1: ). וּלִּפאו ,םדא םוּשִּׁמ תוּליִכרְ לבּקַל אלֶֹּשׁ ,דֹאְמ רהזִּל שׁי
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לבּקְַמ אוּהֶשׁ המּבֶּשׁ ,אצְמנ ,בֵטיה ןנוֹבְּתנ רֶשׁאכו .וֹתְּשִׁאֵמ
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Be'er Mayim Chayim on page 327
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ךְכּ וילע רבּדּ ינוֹלְפֶּשׁ ,וֹל הרְָפִּסֶּשׁ המּבּ ,וֹתְּשִׁאֵמ תוּליִכרְ
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RK9/7. This is also the law regarding informing someone (Shimon) איִבֵמ אוּה ,תוּליִכרְ תלבּקַ לֶשׁ יִמצעה ןוֹעה דבל ,ךְכו
(23) that someone else (Plony) stole from him or harmed him in לבּקְַמ הּלֲעבֶּשׁ הָּתוֹארְִבּ יִכּ ,תוֹבּרַ תוֹרצ הז ידֵי לע וֹמצעל VOL-4
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Mekor Hachayim listed above (in RK9/2) and that he also first rebuked Plony and .שׁפנ ןוֹבאדַו הבירְִמוּ הצּמוּ סעכּ ידֵיִל הז ידֵי לע וּתּאיִבְמוּ 3
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some way or did some other “bad” to him; it (conveying the report)
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is not permitted until the speaker complies with all of the conditions
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,וּלּאכּ םינינִעֵמ דיִמָתּ וֹל רפּסְתּ ,תוֹפי םינפּ רבסבּ הירֶבדּ
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Plony ignored him. But if the speaker is not in compliance with all
of these conditions it is forbidden for him to convey that report to
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תרֶפּסְמֶּשׁכּ ,וֹתְּשִׁאבּ רֹעגִל שׁפנ לעבל דֹאְמ ןוֹכנּה ןכּ לע
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Shimon, as I wrote above in the 1 Kelal, in the halacha. Please
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see that reference. Another detail to be extremely careful about
is not to rationalize and immediately decide what the law should
be (in these kinds of cases and that one is allowed to convey his
report to Shimon). Rather, from the very outset he should consider
carefully whether or not he complies with all of these rules, because
if he does not first think this through he will very likely violate the
Torah’s Lav against conveying gossip.
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