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Sefer Chafetz Chayim םייח ץפח רפס 5 VOL-4
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Beit - Halachah 3 אי הכלה - א ללכ

him about Rav as being a superlative and he would have had no complaints םייח םימ ראב
at all against this decision. (In a parallel sense, Rabbeinu Y. Braunah
(section #38) answered a question in Gemara Shabbat (127b) regarding 'ר יבתכ יכיה בתכמ ).'ל( ןירדהנסמ .בתכמ )כ(
how Rebbe Yehoshua could seemingly have brought himself to point of
being suspect). But for men of ordinary status, responding as these rabbis .ליכר ךלת אל םושמ יאכז רמא ןנחוי
did would be forbidden. It is possible that this situation is conditional on
whether or not the speaker would have been willing to make his comments
directly in the presence of “Plony.” (For example, Reuven says to Shimon
– “Levi said such-and-such about you.” In this example, Levi is “Plony,”
nd
the initiator of the remark). Please see above (in the 2 Kelal of the Laws
of Esurei Lashon Hara) the discussion in the Be’er Mayim Chayim where
we explained the opinion of the Tosafot (regarding the leniency of “in the
presence of three people,” and how and when it can be applied.)

Daily Halacha: 29 Kislev, 29 Nissan, 29 Av; Leap Year- 6 Tevet, 16 Nissan, 26 Av
th
th
If the month of Kislev has only 29 days, then the learning for the 30 day is incorportated into the 29
day
Mekor Hachayim

RK2/3. There is an opinion that holds if an individual spoke (4)
disparagingly (5) about his fellow Jew in the presence of three
people, those remarks would be immune from the esur of Rechilut
if these three people in-turn conveyed those remarks to the “victim,”
and told him that “Plony” said such-and-such about you. (According
to this opinion) The reason for exempting the speaker from the esur
of Rechilut is because remarks presented in this way will inevitably
reach back to the victim, that one person tells another person who
in turn tells another until it reaches the victim and this type of
information transfer was never forbidden by the Torah. But this
speaker must be very careful to conform to the rules explained above
nd
in the Laws of Esurei Lashon Hara, in the 2 Kelal, beginning with
the 4 halacha onward. However, in a practical sense one may not
th
rely on this leniency because the Maharshal in his commentary on
the Se’Mag wrote that many of our Early Authorities (namely the
Rambam, the Se’Mag and the Tosafot) disagree with this opinion
and completely forbid it in all circumstances, even to say this to

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