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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Beit - Halachah 4 י-ט הכלה - א ללכ

it is forbidden to tell this to the (original, other) partner (7) even ,ןיסנוא תעובש ירקמ הז םא ד"נעל ג"עצ כ"ג הזמ ורבחל
though the potential for breaking the partnership was known “in the
presence of three people” or more (meaning, that other people knew .ש"ע ה"הגהב ב"יס ב"לר ןמיסב ד"ויב ןיעו
he was planning to break up the partnership), as I wrote immediately
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above in the 3 halacha, because with absolute certainty it would
cause him to be upset with his other partner knowing that he wanted םייחה רוקמ
to dissolve the partnership. This concept is expressed in Tanach, in שׁיִאה םֵשׁ שׁוּרפבּ וֹל רֵמוֹא וֹניא םִא וּלִּפאדּ ,עדַו .ט
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Sefer Shoftim (11:7) regarding Yiftach (at a time in history before
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there was a Jewish king in Israel and the nation was searching for לעו ,םָתס וֹל רפּסְמ )זי( אוּה קרַ ,וילע לגּרִֶשׁ )זט( אוּהה
a leader) who said to the delegation that came to him “Why are
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you first coming to me only now that you are in trouble? (meaning, ,אוּהה שׁיִאה םֵשׁ ךְכּ רחא וֹל עדּוְתנ אליֵמִּמ וֹרוּפִּס ידֵי
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our enemies are beginning to overpower you and you are looking עדַי ,וֹל הָשֲׂענֶּשׁ וֹא ,וילע וּרבּדֶּשּׁ המ ,ןינִעה םצעֶשׁ וֹא
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to me to save you from them - and until now I was an outcast).”
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Perhaps this (knowledge that his partner had attempted to start a אבוּ ,הז וילע רבּדּ וֹא ,וֹל הָשׂע יִמ עדַי אלֹ ךְא ,וֹמצעֵמ
new partnership with others and the dissolution of this partnership) םגּ ,אוּה יִמ ןיִביֶּשׁ ,זמרֶ ךְרֶדֶבּ )חי( וֹל הָארְֶהְו לֵגּרְַמַה הֶז
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will become the cause of actually breaking this current partnership
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or that he will cause his partner anguish because of what he wanted .רוּסא ןכּ
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to do. The Rambam addresses this (in Hilchot De’Aut, in the 7
perek, the 5 halacha)- That someone who conveys a remark that
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could cause… damages to a fellow Jew, either physical or monetary, םייח םימ ראב
or cause anguish and pain to a fellow Jew or cause him to suffer
some kind of loss, that comment is Lashon Hara. .ג"סב ליעל ונבתכש המ לכב ה"הו .וילע לגרש )זט( VOL-4
ר"השל תוכלהב ליעל ןייע הז ןידל רוקמ .'וכו רפסמ )זי(
Be’er Mayim Chayim .ש"יע ימלשוריד איההמ 'ג ק"ס ח"מבב 'ג ללכב
(RK2/4/1) –(7)..it is forbidden to tell this to the (original, other) ג"יקס 'א ללכ 'א קלחב ליעל ןייע .זמר ךרדב )חי(
partner: Similarly, a rabbi who travels from his city to another city that
made him a potential job offer, but the job offer did not work out. No .הזל רוקמ הארתו
one among the residents of that other city may tell anyone in the rabbi’s
city what happened for the reason stated above in the Mekor Chayim.
Even though word of the job offer was already known to many people .בא ד"כ ,ןסינ ד"י ,תבט 'ד - תרבועמ הנש .בא ז"כ ,ןסינ ז"כ ,ולסכ ז"כ - הטושפ הנש :ימוי חול 5
and would eventually (with certainty) leak out to the people of the first
city, nevertheless it is forbidden because people in the rabbi’s city will
complain and criticize him, that he entertained taking another job and that םייחה רוקמ
diminished their prestige and honor. Conveying this information, that the ,עדֵוֹיֶּשׁ אוּהו .תוּאמּרַ ךְרֶדּ )טי( תוּליִכרְ רפּסל רוּסא ןכו .י
rabbi considered another job possibility, is called Rechilut and is forbidden ַ ְ ָ ֶ ֵ ַ ְ ָ ֵ ְ
in all circumstances as I wrote above. היהו ,וֹרבחל תוּנגּ וֹא הערָ רבכִּמ בבּסנ דחא ידֵי לעֶשׁ
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End of the 2 Kelal
143 126
volume 4 volume 4