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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Zayin - Halachah 3 ג הכלה - ז ללכ

dealing with Ehven HaEzer section #60 that he also mentions this same םֵשׁ לח ןיאדּ ,הטלחהבּ םניִמאהלוּ )ז( םהירֵבדּ לבּקַל רוּסא
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proof, that a plaintiff’s charge against a “defendant” based on evidence
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heard even from two witnesses is not sufficient to compel an oath and the ץוּח לבא ,ןידּ תיבבּ אלּא ,רֵתוֹיו םינְשׁ לע וּלִּפא ,תוּדֵע
charge is totally inadmissible in court.
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ידֵֵע םיִארָקְנ םניא ,רקֶֶשׁ וּרְמאֹי םִא וּלִּפאדּ ,אלֹ ןידּ תיבל
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The Mishnah Yevamot (87b) discusses a case of a woman who remarried
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(as she believed her husband was dead) without the permission of the Beit ןטקָ תוֹצִמ רפסבּ אָתיִאדְִכו( אמלעבּ ערָ םֵשׁ איִצוֹמ םִא יִכּ ,רקֶֶשׁ
Din (and subsequently her husband was found to be alive); that woman is ,)ה"לר הֶשֲׂעַת אלֹ
permitted to return to her (first) husband. Rashi and other commentators
explain there that she married her second busband based on testimony עמָשׁ אלֹ םִא וּלִּפא ,רָתּמ שׁוּחל לבא ,טיִלחהל הז לכו
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she heard from two witnesses who told her that her husband died and ַ ֲ ֻ ָ ָ ֲ ְ ַ ְ ֶ
based on that information she remarried without needing the permission .ל"נּכו דחאֵמ קרַ
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of the Beit Din. We see from this mishnah that knowledge based on the
testimony brought by two witnesses outside of Beit Din is called “first
hand knowledge” even though the relevant party (the woman) did not
witness the event (her husband’s death) herself. Please see the Responsa םייח םימ ראב
of the Later Authorities (Sefer Brit Avraham in the cited section #60) who
hold that it is possible that this mishnah means that she does not need הימקל ראובי הז לע היארו .םינשמ עמש םא וליפא )ד(
the permission of the Beit Din to remarry but in all events the witnesses’
testimony must (necessarily) have been accepted in Beit Din. However, .תשרופמ ארמגמ
even if you would presume to say that the mishnah means that this woman
could re‑marry immediately (without witness testimony being heard in לע ורפיס םא ןוגכ .םרופיס ידי לע םיעשר ושענש )ה(
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Beit Din) as the RaDach comments (3 section, 8 Bayit), still there is a
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distinction between that case and ours, as the Sefer Brit Avraham comments וליפאש ןפואב םוקמל םדא ןיבש םירבדב תונג ירבד דחא
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in section #60 at the end of the first paragraph and the beginning of the 6 תונג ירבדה וילע רמאנש ימ ןיידע אצי אל םהירבד יפל
paragraph. (Please see that reference).
םדא ןיבש םירבדבו 'ג ףיעס 'ד ללכב ל"נכו לארשי ללכמ
However, truthfully, we don’t need all of this, because even if you were to אנווג יאהכו אבהל לע הזמ תלעות ןיאש ןפואב וריבחל
say that evidence heard from witnesses can be represented by the person
who heard it as being definitive knowledge, although this person did not תלעות היה םאד ,תומוקמ יראשו א"סב 'ה ללכב ל"נכו
witness the event himself, that can only apply when the testimony involves ול םשא רשאל רוזעלו תמאל אנקל ידכ אבהל לע הזמ
something that is incontrovertible, meaning, something that cannot be lied
about or something that cannot be embellished upon, for example, saying a ןיד ה"יא ראבנש ומכו םרופיס ידי לע םיעשר ןישענ ןיא
woman’s husband was dead (or something comparable). But that is not so .הזל םיכירצש ויטרפב 'י ללכב ןמקל הז
in our case of Lashon Hara and Rechilut, where we see that because of the
many sins of society these kinds of remarks have become commonplace י"הזעב הז ןיד ראבל הארא .םהירבד לבקל רוסא )ו(
and trivialized and people frequently lie or at the very least the events they
portrayed in their Lashon Hara are changed or embellished and the speaker ךרטצא אלש ידכ תוליכר ןינעל םגו ערה ןושל ןינעל
is not at all careful in his report not to change in the least bit the facts of the הזל היארו ,םייח םימ ראבב ינשה קלחב םירבדה לופכל
matter. It is very well known that under these circumstances the speaker,
in changing even the slightest detail of his portrayal can completely distort הדנ ארמגב ש"ממ רתויו םינשמ וליפא ןימאהל רוסאש
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