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Sefer Chafetz Chayim VOL-3 8 םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Tet - Halachah 1 א הכלה - ט ללכ

Hilchot Esurei Lashon Hara 'ט ללכּ
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Kelal Tet (K9 – 9 chapter)
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,ויָטרָפּ לכבּ ערָָה ןוֹשׁל קבֲא ןידּ רַאֹבי הז ללכבּ
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The law in all of its detail as it relates to Avak Lashon .םיפיִעס 'ו וֹבוּ
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Hara (indirect Lashon Hara, i.e., language that
suggests, alludes to or encourages others to speak
Lashon Hara). There are 6 halachot in this Kelal.
.בא 'ה ,'ב רדא ד"כ ,ולסכ ו"ט - תרבועמ הנש .בא א"י ,ןסינ א"י ,ולסכ א"י - הטושפ הנש :ימוי חול
Daily Halacha: 11 Kislev, 11 Nissan, 11 Av; Leap Year- 15 Kislev, 24 Adar II, 5 Av
םייחה רוקמ
Mekor Hachayim
ןוֹגכּ ,ערָה ןוֹשׁל קבא םעטִּמ ןירִוּסאֶשׁ םירִבדּ שׁי )א( .א
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K9/1. There is language that is forbidden (1) because it is suggestive
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of Lashon Hara. (This type of language is called Avak Lashon Hara הָתּע אוּהֶשׁ וֹמכּ היהיֶּשׁ ,ינוֹלְפּ לע רֵמוֹא היה יִמ ,רֵמוֹאֶשׁ
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the “dust” of Lashon Hara). For example, someone says: “Who המ עידִוֹהל הצוֹר יניא )ב( ,יִנוֹלְפִּמ וּקְתִשׁ ,רֵמוֹאֶשׁ וֹא
would have said he would ever amount to anything and become the
person he is today?” or he says: “Let’s keep quiet about so‑and‑so, I )ג( רֵפַּסְמַה ןֵכְו .וּלֵּא םירִָבדְִבּ אֵצוֹיַּכְו ,הֶיְהִיּ הַמוּ ערֵַא
don’t want to say (2) what happened to him or what he did,” or some ןוֹשׁל קבא ללכִבּ ןכּ םגּ ,ויאנוֹשׂ ינְפִבּ וֹרבח לֶשׁ וֹחבִשׁבּ
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comparable language. Similarly, one who praises a fellow Jew (3)
to someone who hates him is also included in the category of people אוּה )ה( םִאְו .*וֹתוּנְגִבּ וּרְפַּסְיֶּשׁ ,םֶהָל םרֵוֹגּ הֶזְדּ ,אוּה ערָָה
who speak Avak Lashon Hara (because the “praise” provokes the יִכּ ,רוּסא ויאנוֹשׂ ינְפִבּ אלֶֹּשׁ וּלִּפא ,וֹחבִשׁבּ רפּסל הבּרְמ
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listener to respond with language that denigrates the “victim,” i.e.,
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the person who is the subject of their conversation). (Please see הדִּמִּמ ץוּח :רמוֹל ףוֹסּבל וֹתוֹנּגל וֹמצעבּ ליגרָ הז ידֵי לע
the 1 following Hagahah). And if the speaker excessively praises הבּרְמ הָתּא המּל :וּהוּביִשׁי ןיִעְמוֹשּׁהֶשׁ וֹא ,וֹל שׁיֶּשׁ וֹז הערָ
st
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someone (5) even if it is not in the presence of people who hate
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this victim it is forbidden, because the speaker will often begin to ?וֹדיבּ ךְכו ךְכּ תדִּמ אלֹהו וֹחבִשׁבּ
denigrate the “victim” himself and add a comment: “except for this
one bad character trait that he has,” or the listener will answer back:
“Why are you heaping praise on so‑and‑so when he has such‑and‑
such (bad) character traits?”
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