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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Heh - Halachah 2 ב הכלה - ו ללכ

Hara as Rabbeinu Yonah indicates (explicitly) at the end of section #213. ול רפיסש ןוגכ ,שוריפ .'וכו הז ול עגונ םא )ב(
(Please see that reference).
הניג אוהש ול רפיסש וא ,קזיה ינולפ ול השעש
ידכ ,תמאה םימעפל עדיל ךירצ ,ינולפ ינפב ותוא
Mekor Hachayim לבא .ונממ ךליאו ןאכמ ומצע תא רומשל ךיא עדיל
ללכ שורדל ול ןיא ,אבהל לע רבדה ול עגונ ןיא םא
RK5/2. Listening to gossip is a severe sin (2) just as it is a sin
to listen to Lashon Hara, as I wrote above in the first part of this היהי יאדוב יכ ,יתודוא ינולפ רביד המ םישנאמ
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sefer in the 6 Kelal, the 2 -6 halachot, even if at the moment the רוסיאב טרפבו ,םירוסיא המכב הז ידי לע לשכנ
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gossip was conveyed the “victim” still has not decided whether or
not to believe it. Still, believing gossip is a more severe sin than just ,הז לע ליכר ךלוה ארקי ול בישמה יכ ,רוע ינפל
listening to it. Regarding the “victim” listening to gossip, and the .'ה ףיעסב הזל ךומסה ללכב ליעל ןייעו
victim understands from the outset of the remarks that if the gossip
is true it will pertain to him at some future time, for example, the
listener realizes the speaker wants to tell him that Plony wants to םייחה רוקמ
hurt him, either physically or financially (or something comparable),
then most certainly (3) it is permissible to listen to that gossip (and ןוֹשׁלדּ ,'ב ףיִעס 'ז ללכִבּ 'א קלחבּ ליֵעל וּנרְאבֶּשׁ םֵשׁכּ .ב
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not believe the gossip as truth, but) in order to learn what steps
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he needs to take to protect himself from Plony. But to decide \ to ,וינפבּ )ג( וילע רפִּס םִא וּלִּפא ,ןידּה ןִמ לבּקַל רוּסא ערָה
believe that gossip he hears is the truth is strictly forbidden by the
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Torah in all circumstances; however to suspect that perhaps it might ָתּרְבּדּ הָתּא :וינפבּ וֹל רמאֶשׁ ,וּניהדּ .תוּליִכרְִבּ ןידּה ןכּ
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be true is permissible in order to protect oneself. Chazal have taught וילע רפִּסֶּשׁ העָשׁבּ ,הָתּע קֵתוֹשׁ םִא וּלִּפאו ,ךְכו ךְכּ וילע
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this concept (in Gemara Niddah 61a) “even though Lashon Hara is
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forbidden to be believed as truth, nevertheless one should suspect םוּשׁ הזִּמ חקִּל ןיאו ,לבּקַל רוּסא ןכּ םגּ ,וינפבּ תוּליִכרְה
its possible veracity” (and take the necessary precautions to protect אלֶֹּשׁ ,שׁיִאה הז לֶשׁ וֹעבִט םִא וּלִּפאו ,תמא רבדּהֶשׁ היארְ
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oneself). Please see above in the section of this sefer discussing the
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esur of Lashon Hara, the 6 Kelal, the 3 halacha, to learn how to ןכ יִפּ לע ףא ,קֵתוֹשׁ אוּה הזבוּ ,םירִבדּ ראְשִׁבּ קֹתְּשִׁל
react to someone who wants to convey gossip, in order to satisfy לֹכּה וּנרְאבֶּשׁ וֹמכוּ ,תמא רבדּהֶשׁ טיִלחהל היארְ וֹז ןיא
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our obligation to G-d. That law applies here as well.
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.םָשׁ ןיּע ,הלְעמל
ואל לע וירָבדְִל רבוֹע וֹניא לגּרְַמה םִא וּלִּפא )ד( הֶז לָכְו
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Be’er Mayim Chayim
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רֹמְשׁיֶּשׁ ,וֹל רפּסְמֶּשׁ ,ןוֹגכּ ,"ךָימּעבּ ליִכרָ ךְלֵת אלֹ"דּ
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(RK5/2/1)-(2).. Listening to gossip is a severe sin: With G-d’s
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help I explained this concept at length in the first part of this sefer in the וֹמכוּ ,הזבּ אצוֹיּכּ לכו וֹקיזּהל הצוֹרֶשׁ ,ינוֹלְפִּמ וֹמצע
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6 Kelal, in the Be’er Mayim Chayim, the 2 and 3 notations. Please
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see that reference. ןוֹשׁל ירֵבדּ וילע רפּסְמ םִא ןכֶּשׁ לכו ,ןמּקַל ראבנֶּשׁ
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