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

Plony and to warn Shimon not to step foot into Plony’s store even if ,רוּרבבּ עדֵוֹי אוּה םִא וּלִּפא אלּא ,םהֵמ דחא לֶשׁ ויִבאל
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Shimon already agreed to buy from Plony. Even more so is Reuven
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obligated to warn Shimon if he sees Plony about to cheat Shimon, לֶשׁ ויִבאל דיגּהל וֹל ןיא ןכ יִפּ לע ףא ,דחאה םִע ןידּהדּ
either by virtue of the merchandise Plony wants to sell Shimon (that ללכִבּ ןמּקַל םירִאֹבְמה םיִטרְָפּה וּמלְשׁנ ןכּ םִא אלּא ,ינֵשּׁה
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Plony is misrepresenting the merchandise as being world renowned
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and prestigious and Reuven knows it is a lie (26)) or to cheat Shimon .םָשׁ ןיּע ,'ט
in the quantity or weight or worth of this merchandise. (Please
see the following Hagahah). Most certainly Reuven is obligated
to warn Shimon in order that he will not come to be cheated. But
one must be extremely careful not to neglect any of the conditions םגּ יִכּ ,ץרֶאה םע לע וּלִּפא אוּה תוּליִכרְ רוּסִּאדּ עדַו .ב
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written above in the halacha of this Kelal.
nd
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ץרֶאה םעֶשׁ ,רוּרבבּ האוֹר אוּהֶשׁ ףאו ."ךָימּע" ללכִבּ אוּה
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Be'er Mayim Chayim on page 337
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וֹתוֹא םִע אוּה ןידּהו ,םנִּח לע וינפבּ אלֶֹּשׁ דחאל הנּגּ הז
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RK9/ . All this applies if Reuven wants to stop Shimon from רוּסִּאדּ ,'א ללכִבּ ליֵעל וּנרְרַבּ אלֹה ןכ יִפּ לע ףא ,ינוֹלְפּ
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being cheated. But if Shimon already took the merchandise and
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Reuven knows that he was fooled by Plony, either because the לע תוּליִכרְ רפּסל ןכֶּשׁ לכו .תמא לע וּלִּפא אוּה תוּליִכרְ
value was not equal to the sale price or some other reason, then המּכּ ינְפִּמ םוּצע רֵתוֹיו לוֹדגּ רֵתוֹי ןוֹעה ,םכח דיִמלַתּ
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disclosure to Shimon is conditional: If according to Torah law
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Shimon has no claim against Plony because the overcharge was less :םיִמעְט
than one-sixth (of the market value) or because there was already ,תוּליִכרְִבּ םִאֶשׁ ,אוּה טוּשׁפּ אלֹהדּ ,תוּליִכרְה םצע דצִּמ )א
Mekor Hachayim (29) by which Shimon has halachically lost his chance to get back לע אצמּי ,וּננינִעבּ קיּדַנ רֶשׁאכו ,תמא היה םִאֶשִּׁמ ,רֵתוֹי
more than enough time to show the merchandise to a merchant or
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to his relative to authenticate the sale price or some other reason
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רוּמח וֹשׁנע יאדּובּ ,רקֶֶשׁ תברֲֹעַתּ הָתיה ,וֹרבח לע רפִּסֶּשׁ
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his money from Plony, then under any of these circumstances if
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someone was to disclose the incident and show Shimon how Plony
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אמָתסִּמ םכח דיִמלַתּ יִכּ ,רקֶֶשׁ לֶשׁ תוּליִכרְ איִהֶשׁ ,ברֹה יִפּ
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cheated him, most certainly he would be in violation of the esur of
Rechilut since from the law’s perspective at this moment there is
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תוֹלְתִל וּנל שׁיו ,םנִּחבּ םדאל הערָ הֶשׂוֹע וֹניאו הנּגְמ וֹניא
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nothing Shimon could hold against Plony. Conveying that report
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now is nothing but pointless rhetoric and Reuven is just like any
other gossipmonger that we have been discussing all along who
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.רקֶֶשׁ לֶשׁ תוּליִכרְ אוּה ,הלועל הז
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collects and transmits information from one person to another (30). רבדּ וילע רפּסְמוּ ךְלוֹהה ,ןכּ לע ,הָשׂעֶשּׁ המ הָשׂע ןידּכֶּשׁ
(Please see the following Hagahah.) Even if the person who was
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cheated, Shimon, asks Reuven (under these circumstances) still, הרָוֹתּה וּנל הָתוִּצ ירֵהֶשׁ ,אוּהה שׁיִאה תוּיִּמצע דצִּמ )ב
Reuven should not tell Shimon (31) the truth and all the more so תוֹשֲׂעלו תוֹתְּשִׁלו לֹכאל ,רוּבִּח יניִמ לכבּ םהבּ קבּדְּתִהל
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if Reuven sees that in responding to Shimon it is likely that Plony
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will suffer some loss. For example, that Shimon will grab from םכח דיִמלַתל וֹתִּבּ איִשּׂהלוּ םכח דיִמלַתּ םִע איְטמקְרְַפּ
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