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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Heh - Halachah 1 ג הכלה - ו ללכ

believes Lashon Hara” from the juxtaposition of two pesukim. The םֵשׁבּ ליֵעל וּנרְרַבּ רבכּ אלֹה ,אמלעבּ תוּליִכרְוּ ערָה
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pasuk teaches (Shemot 23:1) “Do not accept a false report ” and
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the pasuk that immediately precedes it teaches “Throw it (him) to ןיבוּ וינפבּ ןיבּ ,רוּסא תוּליִכרְוּ ערָה ןוֹשׁלדּ ,םיקִסוֹפּה
the dogs.” לֹכּה םִא וּלִּפא ןכּ םִאו ,תמא רבדּ לע וּלִּפאו ,וינפבּ אלֶֹּשׁ
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ןכ יִפּ לע ףא ,ךְכו ךְכּ ינוֹלְפּ וילע רבּדֶּשׁ ,וירָבדְִכּ תמא
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Be’er Mayim Chayim אלֹ"דּ ואל לע רבעֶשׁ ,וֹמצעבּ וֹרוּפִּס יִפל רוּמגּ עָשׁרָ אוּה
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ןיואל ראְשׁוּ "אוָשׁ עמֵשׁ אָשִּׂת אלֹו" ,"ךָימּעבּ ליִכרָ ךְלֵת
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(RK5/1/1)-(1).. so too does the Torah forbid believing gossip:
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The Rambam relates this concept in Hilchot Sanhedrin, the 21 perek, הז עָשׁרָ ינְפִּמ ,ןכּ םִאו ,החיִתְפּבּ ליֵעל ןירִאֹבְמה ןיִשֲׂעו
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the 7 halacha, that the Torah’s Lav of “Do not accept a false report” also
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includes the person who believes the Lashon Hara he hears and most רוּסִּא לע רבעֶשׁ ,רמוֹלו וֹתוּרְשׁכּ תקַזחֵמ ךְדיִאל איִצוֹנ
certainly the Rambam’s statement includes the person who believes the תוּליִכרְדּ ואל לע דוּשׁחה יאדּובּ ?הזבּ אצוֹיּכו ערָה ןוֹשׁל
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gossip he hears since the expression “Lashon Hara” includes both.
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ףיִלחהלוּ םירִבדּ ףיִסוֹהלוּ רֵקַּשׁל ןכּ םגּ דוּשׁח ,ערָה ןוֹשׁלו
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This concept (that Rechilut is included in the definition of Lashon Hara)
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is specifically apparent in the Rambam’s Hilchot De’Aut, the 7 perek, .וֹתלִּחְתִל וֹפוֹסִּמ
the 3 halacha where he writes: Chazal have also taught that Lashon
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Hara kills three people- the speaker, the listener who believes him and
the victim. Most certainly this teaching of Chazal is referring to Rechilut,
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as I wrote above in the 3 Kelal, in the 2 notation of the Be’er Mayim םייח םימ ראב
Chayim, quoting a specific Yerushalmi. The fact that the Rambam called
it Lashon Hara was meant to also include Lashon Hara in the statement of ןייע .'וכו התע קתוש םא וליפאו 'וכו וינפב )ג(
Chazal and the same thing also applies here. And that which the Gemara תושרופמה תויארה לכש ל"נה ללכב א"חב ליעל
Pesachim teaches (118a), that the Torah’s Lav applies to the listener (if
the listener believes him), the gemara there says that “the speaker of .ןהינש לע ךלוהו בבוס אוה םשל ואבוהש
Lashon Hara as well as the listener etc..,” is also for the same reason
(that they are both included in the Torah’s Lav of “Do not accept a false כ"ג הז רכזנו .ףיעסה ףוס דע 'וכו וליפא ז"כו )ד(
report”). Similarly, in Gemara Shabbat (56a) the gemara says that David ר"השל חכמ ןידה הז יתבתכ םש אלא ,ח"מבב ליעל
HaMelech believed the Lashon Hara that he heard and there the subject
being discussed was gossip, as it is seen clearly from the pesukim that the .תוליכר חכמ ןאכו
gemara cites. Therefore, necessarily, the expression Lashon Hara includes
both of them, both Lashon Hara and Rechilut. This concept is explicit in
Rabbeinu Yonah’s Shaare Teshuvah in the 3 sha’ar, section #225, quoted .לולא 'ה ,ןסינ ה"כ ,תבט ו"ט - תרבועמ הנש .לולא 'ח ,רייא 'ח ,תבט 'ח - הטושפ הנש :ימוי חול
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as follows: The Torah warns us against believing Lashon Hara, as the Torah
instructs us (Shemot 23:1) “Do not accept a false report” and our sage,
Rabbeinu Yonah is addressing the subject of Rechilut from the beginning םייחה רוקמ
of section #222 through section #225. Obviously the expression Lashon
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Hara includes Rechilut. This Lav is inclusive of (Rechilut and) Lashon ,ןוֹגכּ ,וֹתבִּס וֹל עדַוֹנ אלֹו ,וֹקסִעבּ קזּה וֹל היה םִאו .ג
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