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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Het - Halachah 10 ג הכלה - ט ללכ

opinion and their argument was always for the sake of Heaven (to formulate :ה"הגה
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the correct halacha without any mistakes). One side understood that he
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could not agree with his colleague’s opinion of what the halacha should be, םניאֶשׁ ,ןוֹגכּ ,וּהוּנּגי אלֹ םיִעְמוֹשּׁהֶשׁ רֵעַשְׁמ אוּה םִאו *
and in order that society not rely on that “faulted” opinion, which would וֹחבַּשְׁמ וֹניאֶשׁ לכּ םיִבּרַבּ וּלִּפא ,וֹחבַּשׁל רָתּמ ,וֹתוֹא םירִיִכּמ
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cause people to inadvertently stumble (by not performing the mitzvah or
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not performing it correctly), they wrote their critiques as they appear in .ידִּמ רֵתוֹי
these writings, but their intention was never, G‑d forbid, to ridicule or
scoff at their colleagues. Because even if the critique was truthful, they
very well knew that it is forbidden to denigrate a fellow Jew even if the
remarks are truthful. םייח םימ ראב
.תובאד א"פב ם"במרה בתכ ןכ .ינווג לכב )ו(
Daily Halacha: 8 Kislev, 8 Nssan, 8 Av; Leap Year- 12 Kislev, 21 Adar II, 2 Av הירב ןועמש 'ר לע יבר רעג הז רובעש םש ראיבו
Mekor Hachayim ןושלמ ךלכ ול רמאו אטייח אדוהי 'ר תא חביששכ
ו"כר רמאמב ת"שב הנוי 'ר בתכ ןכו ,הזה ערה
K /10. Now I will explain to whom it is forbidden to speak Lashon
Hara. Understand clearly that there is no difference if the Lashon .ש"יע
Hara remarks are made to other people who are his close relatives, דואמד עדיל לכונ הזמו .ותונגב רפסל ואובי )ז(
or not related at all, or to his wife unless the reason for making the
remarks to her is to achieve a beneficial outcome. For example, she םירפסמ םהשכ םישנא תפיסאב בשילמ עונמל שי
is extending credit to unscrupulous people from whom it will be אלש טלמי אל טעמכד ,רודה ילודג יחבשב וליפא
difficult to recover payment. Therefore he tells her how bad these
people are and cautions her not to sell them anything on credit. The VOL-3 לע ר"השלד אוה עודיו .ר"השלל ז"יע ףוסבל ואובי
same applies to a business partner informing his associate about שיא םתס לעמ רתוי הברה רומח אוה ולאכ םישנא
other people who in his opinion are not established as trustworthy אוה ךירב אשדוקד )ט"י( תוכרב ןנירמאדכ ,לארשי
(and similarly other examples in comparable situations). (As
Chazal teach in Gemara Kedushin (52b) “The students of Rebbe ןושלמ אוה ,'וכו ץופחי םאו ש"מו .והיירקיב עבת
Meir should not enter here (into the Beit Midrash) because they .הבושת ירעשב הנוי 'ר
have come to argue and not to learn”). Even if the speaker has no
firsthand knowledge of the bad character of these men, since he
only heard about them from others, still it is permissible to tell his .בא 'ו ,'ב רדא ה"כ ,ולסכ ז"ט - תרבועמ הנש .בא ב"י ,ןסינ ב"י ,ולסכ ב"י - הטושפ הנש :ימוי חול
wife what he heard about them and to caution her for the future.
Although he cannot conclude an opinion regarding them, he can
םייחה רוקמ

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In this regard, please see the Shu’t Chavot Yair (section #152) that is quoted 8 אבּה ,חבֶשׁבּ וֹרבח תא חבַּשׁלִּמ רהזִּל םדאל וֹל שׁי םגּ .ג
at the end of this sefer following the Illustrative Examples that appear at the
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end of Esurei Rechilut. םסרְפיו ריִעה בוֹחרְִבּ אציֶּשׁ ,חרֵוֹאה ןינִעכּ )ח( ,דסְפה ידֵיִל
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volume 3 volume 3