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VOL-3
Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Het - Halachah 2 ח הכלה - ח ללכ

(K8/1/3)-(3)…if he made a mistake in his perception: That ידֵי לעֶשׁ ,האוֹר אוּה םִא אקָודּ )זי( ,תקֶלֹחמּה ילֲעבּ לע
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condition that he made a mistake in his perception, specifically applies
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only in the case of an interpersonal problem and the speaker is motivated וּארְיו ,ןינִעה הזבּ םָתיִמרְַתּ לדֶֹגּ תא םיִשׁנא ינְפִל הלּגיֶּשׁ
to strive to determine the truth (and help the person who was wronged).
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Please carefully review the law in all of its details further on in the 10 ואלבּ לבא ,תקֶלֹחמּה תבְּשׁתּ הז ךְוֹתִּמ ,םמִּע ןידּה ןיאֶשׁ
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Kelal. But if this is not the case, then in all other circumstances (even if he םיִטרְָפּה וּלּאל ךְירִצ םגּ .רבדּבּ קוּלִּח םוּשׁ ןיא )ןֵכ אלְֹבּ( יִכָה
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did not make a mistake) it is forbidden (to speak Lashon Hara) as I wrote
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above in the 4 Kelal. Please see that reference. :ראבאֶשׁ
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,תקֶלֹחמ ילֲעבּ םהֶשׁ וֹתְּעדַבּ םכּסה ןדי לעֶשׁ ,םירִבדּהֶשׁ )א
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Mekor Hachayim אלֹ םִא ,םירִחאֵמ העיִמְשׁ לע הזבּ ךְֹמסי אלֹו ,וֹמצעֵמ עדַי
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K /2. Now I will begin to explain whom the Torah forbade us .תמא אוּהֶשׁ וֹל ררֵבְּתנֶּשׁ )חי(
to speak Lashon Hara about. It is forbidden to speak Lashon .האנִשׂ דצִּמ אלֹו ,ל"נּה תלעוֹתּל ןוּכיֶּשׁ )טי( ךְירִצ )ב
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Hara whether the victim is a man or a woman. The law makes no
distinction between his wife or some other woman (4) and many אלֶֹּשׁ ,רחא ןפֹאבּ )כ( הָבירְִמַּה טיקְִשַׁהְל וֹתוּרָשְׁפֶאְבּ םִא )ג
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people are mistaken in this regard due to our many sins, thinking
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it is permitted to speak Lashon Hara about their wives or their in‑ אצוֹיּכו החכוֹה )אכ( ידְֵי לַע ,ןוֹגְכּ ,םֶהיֵלֲע רֵבּדְַל ךְרֵָטְצִי
laws in front of their own brothers or other members of their family.
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In reality the law makes no such exceptions unless the speaker’s ארֵי אוּהֶשׁ אלֹ םִא ,םהילֲע ערָה ןוֹשׁל רפּסל וֹל רוּסא ,הזבּ
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motivation is to achieve a beneficial outcome with no intention to וֹתְּעדּ ןיאֶשׁ ,הזִּמ תקֶלֹחמּה ילֲעבּ וּעדְיֶּשׁכּ ןפּ ,םחיִכוֹהל
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demean the victim and his remarks contain no lies. The details of
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this law are explained further on in the 10 Kelal beginning with the ןֵקַּתל ךְיא ,הצֵע וֹל היהי אלֹ בוּשׁו ,וֹתצע וּרפי ,םהמִּע
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13 halacha. (Please see that reference). ,רבדּה תא
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רהמי אלֹו ,לוֹדגּ תעדּה לוּקִּשׁ ךְירִצ הזכּ ןינִעבּ ךְַא
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Be’er Mayim Chayim לע תקֶלֹחמּה ילֲעבּ םֵשׁ ליִטּהל וֹתְּעדַבּ רבדּה טיִלחהל
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ילֲעבּ םה יִמ ,הרָוֹתּה יִפּ לע בֵטיה ןנוֹבְּתיֶּשׁ קרַ ,דחא דצ
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(K8/2/1)-(4)…his wife or some other woman: The Torah makes
an inclusive rule regarding anyone who is in the category of “your brother בֵשׁ ,יִמ םִע ןידּה וֹתְּעדַבּ ררֵבל לוֹכי וֹניא םִאו .תקֶלֹחמּה
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\ your fellow Jew:” (Vayikrah 19:16) “Do not peddle gossip in society”
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which includes Lashon Hara (and not just Rechilut), as the Rambam writes .ףידִע - הֶשֲׂעַתּ לאו
in Hilchot De’Aut in the 7 perek, the (2 ) halacha. A further proof to
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this concept comes from Gemara Ketubot (46a) “What is the source in
the Torah that warns against making slanderous allegations (of infidelity)
against one’s own wife? Answers the gemara: The pasuk “Do not peddle 27 “The beneficial outcome” being the cessation or the abatement of the
gossip in society.” From this we see that this Lav pertains as well to a controversy.
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