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Sefer Chafetz Chayim
Hilchot Esurei Rechilut
Kelal Beit

never giving them the benefit of the doubt and whatever people
do or say about him, he says was done only to antagonize him,
rd
as Rabbeinu Yonah writes in the sha’ar of Shaare Teshuvah in
section # 1), or if there was some slight enmity between them
and this “victim” needs only the flimsiest of excuses to libel Plony,
(regarding this kind of personality, this “victim”) it is forbidden (to
convey to him any form of gossip) in any and all circumstances.
,הנושל לע דסח תרותו המכחב החתפ היפ
Be'er Mayim Chayim on page 141
הללהיו הלעב הורשאיו הינב ומק
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,” Dedicated in loving memory of our
and told him that “Plony” said such-and-such about you. (According Beloved wife, mother and grandmother
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 Masha Ze’eva Bat Cima Miriam A”H
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 By her husband
nd
in the Laws of Esurei Lashon Hara, in the Kelal, beginning with
Mekor Hachayim rely on this leniency because the Maharshal in his commentary on Her children Jason, Joseph and Mazal
Eli Esses
th
the halacha onward. However, in a practical sense one may not
the Se’Mag wrote that many of our Early Authorities (namely the
Rambam, the Se’Mag and the Tosafot) disagree with this opinion
And their families
and completely forbid it in all circumstances, even to say this to
another person if his intention is to disclose to the “victim”(6) what
Plony said and of course one may not say it to the victim himself.

Be'er Mayim Chayim on page 143

RK2/4. Based on this, if one business partner wants to dissolve
his partnership because he thinks (he can do better with) other
men who will go into partnership with him, but in the end that did
not happen, (and in a similar sense, this same concept applies to
a marital-match that is in progress, that the man believes he can

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