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

repeats the remarks violates the esur of Lashon Hara even if the וֹתאנהלֶּשׁ רבס רמוּ ,הולִהֶשׁ )הֶשׂוֹע( דיבעקָ הוצִמ רבס
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remark is made unintentionally in casual passing. And even if
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the listener sees that one or two of the other listeners ignored the אביקֲִע 'רכּ הכלהדּ עוּדיו ,הוצִמ ןאכּ ןיאו ,ןוּכְּתִמ
confidentiality of the remark and repeated it, still, this third listener רחא הוּהְתיֶּשׁ הבִּס הזיאֵמֶּשׁ ,רהזִּל ךְירִצֶּשׁ קרַ .וֹרבחֵמ
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(16) may not reveal the remark to others even unintentionally in
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casual passing conversation. Please reference the Be’er Mayim וֹל וּקיִפּסי אלֶֹּשׁ ,וּננינִעבּ וֹא ,םוֹלָשׁו סח ,וֹנבִל ךְכּ
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Chayim. הוצִמּה לע ערְֵפמל ךְכּ רחא טרֵחְתי אלֹ ,ריִעה יֵשׁנא
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ףדּ( םיִחסְפּ תוֹפסוֹתבּ ןיּעו ,וֹלֶּשׁ החכוֹה וֹא הקָדצ לֶשׁ
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Be'er Mayim Chayim on page 431
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,)"הכּזיֶּשׁ" ליִחְתמּה רוּבּדּ :'ח
K2/8. The way the speaker expresses his wish that his remarks
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remain confidential is irrelevant (any way that he expresses it, the ףכל וֹנוּדל הרָוֹתּבּ הז רבדּ וּניוּטצנ תמא יִפּ לַעו
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remarks must remain confidential). He may express his wish for טֹפְּשִׁתּ קדֶצבּ" :ביִתכדּ המכּ וֹתנוּכּ אוּה הזֶּשׁ ,תוּכז
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confidentiality by saying “Do not discuss this matter at all any
more” (17) or he may express it by saying “None of you should .)"ךֶָתיִמֲע
be a source of what I have said.” In all circumstances, no matter
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how he expressed his desire for confidentiality, it is forbidden to ,םיִשׁנאה ןָתוֹאבּ יוּצמ אוּה הזּה געלּה ,ברֹה יִפּ לַעו
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disclose the degradation disclosed by this speaker about a fellow
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Jew even to another person and most certainly to the person who is ירֵבדּ ןיִעְמוֹשֶּׁשׁכּ ךְכלוּ ,םהינְפּ לע 'ה תארְי םהל ןיאֶשׁ
the “victim” of the remarks. In disclosing this confidential remark אוּהֶשׁ ,הרָוֹתּה תרַיִמְשִּׁמ תוּלְשּׁרְַתִהה לע החכוֹהו רסוּמ
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to another person (the listener becomes the source for the remark ,"וֹל חכוֹה ץל בהאי אלֹ" :רמאנֶּשׁ וֹמכּ ,םנוֹצרְ דגנ
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Mekor Hachayim out.” (Please see the following Hagahah). Moreover, it is obvious וֹמוּמבּ - לסוֹפּה לכּ :ןיִסחוֹי הרָָשֲׂע קרֶפבּ ןיִשׁוּדּקִבּ
to be repeated over and over again until) it will eventually reach
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ל"זח וּרְמא רבכּ ,תמאבוּ חיִכוֹמּהבּ םגְפּ אֹצְמִל ןיִאוֹר
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everyone including the “victim,” because of the rule “word will get
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that any permissibility for repeating a remark exists only if they
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,גיִעלהל המִּמ ןיאֶשׁ יוּצמ םיִמעְפּ הבּרְהֶשׁ טרְָפִבוּ ,לסוֹפּ
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were made “in the presence of three people (listeners) (19).” But
if two speakers made remarks to two listeners, the permissibility of
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ַ,עֵמוֹשּׁה ןוֹצרְ יִפל הָשׁרָדּה יוּלָתּ םיִמעְפּ המּכּ תמאבּ יִכּ
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“in the presence of three people” does not exist. Please reference
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שׁדח שׁוּרפל קרַ אוּה םָתקָוּשְׁתוּ םנוֹצרְֶשׁ םיִשׁנא שׁי יִכּ
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the Be’er Mayim Chayim.
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Be'er Mayim Chayim on page 437
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רמוֹל יוּארָ ,וֹתקָוּשְׁתּ יִפל הנּניא וֹלֶּשׁ הָשׁרָדּה םִא יִכו
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K2/9. Everything said until now was in the context of whether ,הזחנ הָתּעו ,םיִלָשְׁמִל שׁיו ,הרָיקִחל שׁיו ,םיקִוּסְפּבּ
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!?רוּמגּ רקֶֶשׁ אוּה הז אלֹה ,שׁמּמ וירָבדְִבּ ןיאֶשׁ וילע
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or not the remarks made “in the presence of three people” were
allowed to be repeated. But heaven forbid, if someone embellishes
or elaborates his remarks, even if only by adding one word, or
making the remarks more appealing to the listener by saying
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