Group None

All this, if he wishes to warn him against being cheated. But if he already has bought merchandise from someone and he knows that he cheated him in the purchase price or in other areas, [the din] in this instance is dependent upon the following: If, according to the din of the Torah, he now has no claim against the storekeeper — as when the overcharge were less than one-sixth, or if the [allotted] time has passed for him to show it to a merchant or to his relative, or for any other reason that the one cheated sustains the loss, then certainly, if one goes and brings this to the attention of the cheated one, and shows him how Ploni has cheated him, he transgresses the issur of rechiluth. For since, according to the din of the Torah, he now has no claim against him, then the telling of this is only talk in general, and he [the teller] is like the proverbial peddler, who peddles things from one to the other. And even if the cheated one asks him [to tell], he should not tell him the truth. How much more so, if he sees that through his speaking the storekeeper can suffer a loss, such as being caught [by the authorities] or not being paid what is still owed him for this transaction. Certainly the one who brings this about [i.e., the teller] is guilty of a great sin. But if he sees that according to the Torah the din is with him (then he may back out of the transaction or receive the amount of the overcharge). And if [he knew that if] the cheated one knew this, he would not acquiesce in the transaction, then he must tell him the truth as it is, in order to recover the money from the merchant. But he must be heedful of the following:

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