And now we shall return to explain what we permitted in the beginning of section 4, in an instance of the [prospective] groom's having great defects. For there is a difference between the defects. That is, if the defect is in respect to a bodily ill that the father of the [prospective] bride is unaware of, it being something internal that is not revealed to all, it is obvious that the one who reveals this is not suspect of any issur of rechiluth (so long as none of the conditions mentioned in Principle IX, section 2 are lacking. And I have explained them here in the Be'er Mayim Chayim.)
וְעַתָּה נַחְזֹר לְבָאֵר מַה שֶּׁהִתַּרְנוּ בִּתְחִלַּת סָעִיף ד', אִם הֶחָתָן יֵשׁ לוֹ חֶסְרוֹנוֹת עֲצּוּמִים, כִּי יֵשׁ נָפְקָא מִנַּה {הבדל} בֵּין הַחֶסְרוֹנוֹת. דְּהַיְנוּ, אִם הַחִסָרוֹן הוּא מִצַּד חֳלִי גּוּפוֹ, וְהַמְחֻתָּן אֵינוֹ מַכִּיר אוֹתוֹ, מִצַּד שֶׁהוּא דָּבָר פְּנִימִי אֲשֶׁר לֹא נִגְלָה לַכֹּל, פָּשׁוּט הוּא, דְּאֵין עַל הַמְגַלֶּה עִנְיָן זֶה (ז) חֲשַׁשׁ אִסוּר רְכִילוּת, אַךְ שֶׁלֹּא יַחְסְרוּ בָּזֶה (ח) הַפְּרָטִים הַנַּל בִּכְלָל ט' סָעִיף ב', וּבֵאַרְתִּים פֹּה בִּבְאֵר מַיִם חַיִּים.
And now we shall return to explain what we permitted in the beginning of section 4, in an instance of the [prospective] groom's having great defects. For there is a difference between the defects. That is, if the defect is in respect to a bodily ill that the father of the [prospective] bride is unaware of, it being something internal that is not revealed to all, it is obvious that the one who reveals this is not suspect of any issur of rechiluth (so long as none of the conditions mentioned in Principle IX, section 2 are lacking. And I have explained them here in the Be'er Mayim Chayim.)