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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Beit 'ב ללכ - םייחה רוקמ

K2/10. Understand further that the entire leniency to repeat יִתיִארֶָשׁ ינְפִּמ שׁוּרפבּ דחא רבדּ בֹתּכִל יִתיִארָ דוֹע .בי
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remarks that were made in the presence of a group of three people is
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only from the perspective of the speaker. But from the perspective תיבבּ דחא שׁרֵוֹדֶּשׁכּ אוּהו ,הזבּ ןיִלגּרְמ םיִשׁנא הבּרְהֶשׁ
of the listener, if the speaker knows that the personality of the - שׁרָדְִמּה
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listener is such that he will immediately believe as true the remarks
made about Shimon and this listener might add his own derogatory
(shameful \ hurtful) remarks, then the speaker is forbidden to make
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any reference to anything derogatory about a fellow Jew to this ויָתוֹשׁרָדְִבּ ןיאֶשׁ ,רמוֹלו וּנּמִּמ גיִעלהל ןידּה יִפּ לע רוּסָא
kind of a person (to this listener). And if the speaker does make הבּרְהֶשׁ וּניִארָ ,םיִבּרַה וּניֵתוֹנוֲֹעבוּ ,עֹמְשִׁלּ המ ןיאֶשׁו שׁמּמ
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his remarks in front of this listener, the speaker violates the Lav of
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(Vayikrah 19:14) “Do not place a stumbling block in front of a blind ,ללכּ רוּסִּאל הזּה געלּה וּבְשׁחי אלֹו ,הזבּ ןיִצוּרפּ םיִשׁנא
person,” as was explained at length in the Preface to this sefer (Lav הזכּ רוּבּדּ ידֵי לעֶשׁ ,הרָוּמגּ ערָה ןוֹשׁל אוּה ןידּה יִפּ לעו
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#4, please see that reference).
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רעצ םיִמעְפּ המּכו וֹנוֹממבּ וֹרבחל קזּה םרֵוֹגֶּשׁ אוּה יוּצמ
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Everything written in this Kelal as being forbidden is true even if ערָה ןוֹשׁל אלֹה ,תמא רבדּ אוּהֶשׁ יִהי וּל יִכּ ,ןכּ םגּ שׁוּיִּבוּ
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the identity of the original speaker is kept anonymous (“the original
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speaker,” meaning, the speaker who made the initial remarks in front ,תמא לע וּלִּפא רוּסא
of a group of three or more people). Even if the current speaker
only says: “I have heard such-and-such information about Mr. X,” ,*וֹתוּנצילבּ הז רחא ץצוֹלְתִמוּ גיִעלמּה ןוּכְמ תלעוֹתּ המ יכּ
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the remarks are forbidden.
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ךְכּ רחא וֹל ץֵעיל ךְירִצ ,הבּרַדּא ,אוּה שׁפנ לעבּ םִא יִכּ
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Mekor Hachayim a fellow Jew which were said in the presence of three people), my הצֵעבוּ ,םיִעמְשׁנ וירָבדּ ןיא ,הָתּע רֵמוֹא אוּהֶשׁ הז ןפֹאבֶּשׁ
Having said all this and explaining these truths (having expressed
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,םירִחא םינפאבּ רמאֹיֶּשׁ ,וינפל ךְירֲִעהלוּ וֹמצע ןיבל וֹניבּ
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the circumstances under which a speaker can repeat remarks about
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brother, understand and see how important it is to distance yourself
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םינפּ לכּ לעו ,"ךָוֹמכּ ךֲָערֵל ָתּבהאו" ןכּ םגּ םיּקְַמ היה וֹז
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from this leniency (of disclosing a statement made in the presence
of three people that demeaned another Jew), that it is practically
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אלֹו )הכ( ,תוֹיּרִבּה יִפבּ געלל הז ידֵי לע וֹתוֹשֲׂעל אלֶֹּשׁ
impossible to satisfy all of the conditions that would make this
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בֵטיה יִתּרְאבֶּשׁ וֹמכּ **אָתלְתּ יפּאדּ ארֵָתּה הזבּ ינּהְמ
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leniency possible. And even if all these conditions were fulfilled,
one would still have to consider very carefully if the law follows
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the opinion that holds of this leniency, given that there are many
Authorities who hold there is no source for such a leniency in the .םייּח םימ ראבִבּ
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gemara, as we wrote at the end of the 4 notation in the Be’er
Mayim Chayim. Therefore, someone who wants to protect his soul
will stay far away from using this leniency.
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