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

another person if his intention is to disclose to the “victim”(6) what תא ררֵוֹעל הָתּע הצוֹר אוּהו .הז רוּבֲע הבירְִמ םהיניבּ
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Plony said and of course one may not say it to the victim himself.
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אלֶֹּשׁ ,וֹנוֹצרְוּ ,הז רוּבֲע םהיניבּ הָתיהֶשׁ ,הנָשׁיה תקֶלֹחמּה
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תוֹקּלקְלחה ויָתפְשִׂבּ בבּסְמ אוּה ןכּ לע ,הזבּ ןוֹדּנּה ריִכּי
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Be’er Mayim Chayim
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,רבכִּמ הזל וֹל היהֶשׁ ,תוּנגּה וֹא הערָה ןינִע תא ריִכּזמוּ
(RK2/3/1)-(4)..spoke: Please see above in the Laws of Esurei Lashon
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Hara, the 2 Kelal, in the 6 notation of the Be’er Mayim Chayim where we ,הז רבדּ וֹל הָשׂע יִמ ,עדֵוֹי וֹניאו וֹמּתּ יִפל חיִסֵמ וּלִּאכוּ
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demonstrated that even though the Rashbam held this way (this leniency)
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in his commentary on Gemara Babba Batra (39a) (citation beginning with ,הז רבדּ וֹל הָשׂע ינוֹלְפֶּשׁ ,וֹמצעבּ ןוֹדּנּה רכוֹז הז ידֵי לעו
the words “they were spoken”), and many other Early Authorities as well
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intimated this same lenient opinion. Nevertheless the Maharshal, one of .אוּה רוּמגּ רוּסִּא הזבּ אצוֹיּכו הז לכּ
the greatest sages among our Later Authorities, held that it was forbidden
since the Rambam, the Se’Mag and the Tosafot all concurred that it was
forbidden. Therefore it is forbidden to apply this leniency (The point
made several times in the Laws of Esurei Lashon Hara is that conveying
gossip “in the presence of three people” does not exempt the speaker from םייח םימ ראב
the esur of Rechilut and should he gossip he would be liable for violating
the Torah’s Lav of Rechilut). Especially since this esur originates in the תוכלהמ 'ז קרפב ם"במרה ירבדמ אוה .תואמר ךרד )טי(
Torah, then necessarily it is forbidden to be lenient in this regard. Please
see what we wrote in that reference in the Hagahah of the Be’er Mayim תואמר ךרד ערה ןושל רפסמה ןכו בתכש המב ד"ה תועד
Chayim. הז רבד יתראיבש קר ,ינולפ לש וישעמ ולאש וא 'וכו
(RK2/3/2)-(5)..disparagingly: This same rule applies to anything that המד םימעפ המכ יתבתכש ומכ ,תוליכר ןינעל היפוג
can lead to one person hating another, as I wrote above.
.תוליכר לע ןכ םג ותנווכ ערה ןושל ם"במרה ארוקש
(RK2/3/3)-(6)..if his intention is to disclose to him: But if the
speaker had no specific intent to disclose this happening (what Plony
said about the victim or did to the victim), we have already explained
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the applicable law above in the first section of this sefer, in the 2 Kelal,
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beginning with the 3 halacha and onward. (Please see that reference). םייחה רוקמ
אוּה םִא ןיבּ ,תוּליִכרְ רוּסִּאבּ קוּלִּח ןיאדּ ,דוֹע עדַו .אי
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Mekor Hachayim ,וילע רבּדּ וֹא ,וֹל הָשׂע דחאֶשּׁ המ ,שׁוּרפבּ וֹל רפּסְמ
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RK2/4. Based on this, if one business partner wants to dissolve ,וֹל רפּסְמ אוּה םִא ,איִה תחאו .בָתּכִמ )כ( ידְֵי לַע ןיֵבוּ
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his partnership because he thinks (he can do better with) other
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men who will go into partnership with him, but in the end that did הנּגּ ינוֹלְפֶּשׁ וֹל רפּסְמֶּשׁ וֹא ,וֹמצעבּ וֹתוֹא הנּגּ ינוֹלְפֶּשׁ
not happen, (and in a similar sense, this same concept applies to a 'ה ללכוּ 'ח ףיִעס 'א ללכּ 'א קלחבּ ערָה ןוֹשׁל ןינִעל וֹמכּ( ,וֹתרָוֹחס תא
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marital-match that is in progress, that the man believes he can find
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an even better match with a different woman and it does not happen), .וילע וֹבִּלבּ האנִשׂ סינכמ הז ידֵי לעֶשׁ ןויכּ )'ז ףיִעָס
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