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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Zayin - Halachah 2 ד הכלה - ז ללכ

were no prior arguments between them (and other conditions as well must ארמגה תנווכ ןיאו ,היל ןמיהמ אוה ןכ הטלחהב
be met before believing her claim). And after all of this, the Hagahah
comments that nowadays people are arrogant (and they would brazenly lie .םתס םישנא ינש ירבדכ
even in a direct confrontation) and her claim is not believed (and the law
is decided stringently – please see that reference). ש"מכ חכומ הבושת ירעשב הנוי 'ר ירבדמ םגו
רמאמב בתכש םידע ינש ירבדכ ונייה ירת יבכד
The Gemara Arachin (16b) relates that Rav Hunah and Chiyya Bar Rav
were sitting in the presence of Shemuel. Chiyya Bar Rav said to Shemuel ורבח לע ידיחי דיעמה יכ וניתובר ורמאו .כ"ר
– “Did the Master see what Rav Hunah did to me?” (Rav Hunah decided ךא .'וכ תודרמ תוכמ ותוא ןיקלמ הריבע רבדב
not to respond in order not to antagonize him [Shetah Mekubetzet]) After
he (Rav Hunah) left, Chiyya Bar Rav said – “He did such and such.” (The םא ודוס שיאלו וברל ענצהב רבדה תולגל לכוי
Master Shemuel asked Chiyya Bar Rav) – “Why didn’t you say these things קדקדש ירה םידע ינש ירבדכ וירבד ונימאי יכ עדי
while he (Rav Hunah) was here?” The intention here is not that if he had
complained to Shemuel in Rav Hunah’s presence, Shemuel would have רורבו ונבתכש ומכ םידע ינש ירבדכ בתכו הנוי 'ר
accepted the complaint as truth but now, after Rav Hunah left, Shemuel ןמיהמד ,אנידב יתבתכש המ ןמקל ןייעו .י"הזעב
would not believe the complaint (that is not the intention). The intention
was quite the opposite, specifically because he (Rav Hunah) did not answer .ירת יבכ היל
Chiyya Bar Rav (and absorbed the insult) and decided not to antagonize
him even more, he was ostensibly demonstrating the charges were not
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true, as Rabbeinu Yonah writes in the 3 sha’ar of Shaare Teshuvah in םייחה רוקמ
section #228. (Please see that reference).
הֶשֲׂעמ הָשׂעֶשׁ ,דחא לע לוֹק )ח( אצי םִא ,ןידּה אוּהו .ד
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In all of these explanations, we have elaborated on the point that even אוּהֶשׁ ןיבּ ,הרָוֹתּה יִפּ לע יוּארָכּ אלֶֹּשׁ ,רבדּ רבּדֶּשׁ וֹא
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if the speaker is not inherently an evil person by virtue of what he was
saying, for example, that he gossiped and said so and so wants to harm וֹלבּקַל רוּסא יִכה וּלִּפא ,לקַ רוּסִּא אוּהֶשׁ ןיבוּ רוּמח רוּסִּא
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you and that you should protect yourself or something comparable in the
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context of Lashon Hara, it is still forbidden to believe him to the point of לעו ,רבדּה ררֵבְּתיֶּשׁ דע ,שׁוּחל קרַ ,הטלחהבּ וֹניִמאהל
forming an opinion (as in the case mentioned in Ehven HaEzer in section
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#178 paragraph #9, where even though we can presume that this solitary רבדּה תא רפּסל הצוֹר םִא ,דֹאְמ רהזּיֶּשׁ המּכו המּכּ תחא
witness had no malicious intentions but only wanted to keep the husband ,רֵתוֹי וֹתוֹלּגלוּ לוֹקּה ריִבֲעהל ןוּכי אלֶֹּשׁ )ט( ,םירִֵחֲאַל
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from (sinning by) living with his wife because she was an adulteress, and
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not for reasons of Lashon Hara, and even though the wife remained silent, .בֵטיה םָשׁ ןיּע ,'ג ףיִעס 'ב ללכִבּ ליֵעל וּנרְאבֶּשׁ וֹמכוּ
still there is no basis to compel the husband to separate from her). And all
the more so if the remarks were (maliciously) Lashon Hara or Rechilut,
whether they were made directly to the victim or not in the victim’s
presence, even if the remarks were true, the speaker is still categorized three kinds of people that Hashem hates, one of them being a solitary
as a Rasha because his remarks violate the Lav of “Do not peddle gossip” witness to an illicit act who brings testimony against his fellow Jew who
and “Do not accept a false report” and other Laveen and Aseen that are committed that sin. Even though Hashem knows that the witness’ testimony
discussed in the Introduction. (Please see that reference). Given that the is truthful, nevertheless, because Beit Din cannot act on his testimony he is
speaker is a Rasha, should we (change the status of the victim and) remove hated by Hashem because he spoke Lashon Hara.
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