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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Yud - Halachah 11 בי הכלה - י ללכ

the degradation of this person, is in fact the esur of accepting Lashon Hara, םירחא ןנבר םע ןכ גהנתי אלש אבהל לע והוחיכוי יסוי
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as I wrote above in the 6 Kelal (1 halacha and in the attending Hagahah).
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This is also the reason behind another law that I wrote about in the 2 רתויו ,םתוא הזבמ אוה הזבש תורהטה לע םנימאהל אלש
notation of the Introduction [(L2/1) – (2)]. Therefore most certainly it is אנקל קר ורופיסב ותנוכ היה ןנברהמ דחא לכש רמול ןוכנ
also forbidden for the listener to accept a false report just as it is forbidden ק"ס ח"מבב ליעל ןייעו םכח דימלתה וריבח ןויזב רובע
to tell this listener what “wrong” one person did to another (where there is
no possiblility of a useful \ beneficial outcome). .ד"י
Another proof to what I am saying (that the law is as I am stating it) comes תא לבקל ול רתומ היה ךיאה הדוהי 'ר לע תושקהל ןיא ןכו
from Gemara Moed Katan (16a), that if someone rejects a summons from
the Beit Din and the court’s agent reports this back to the judges, that 'וכו ויבא רמאו וילע חתר ז"יעש דע הזב םנימאהל םהירבד
report is exempt from the laws of the esur of Lashon Hara, as the Torah םינש ויהד םושמ ץרתל ןיא הזד( שוחל קר רתומ ןיא אה
instructs us (Bamidbar 16:14) “Even if their eyes are gouged out we will
not appear before the court.” Rashi comments on that pasuk, that Datan ש"מכו םינשמ וליפא הטלחהב לבקל רוסא ןיד יפ לעד
and Aviram insulted \ menaced the agent of Moshe Rabbeinu’s Beit Din ל"יד )הזב םיעגונ ויה םה אלה הז דבלו ד"ס 'ז ללכב ליעל
and the agent reported that menacing back to the court’s judges (according
to Rashi’s explanation “their eyes should be gouged out” was a direct ז"ס 'ז ללכב ליעל ןייעו םידע ינש ירבדכ היל ינמיהמ ויהד
threat aimed at the court’s agent by Datan and Aviram). If not for the fact אה )א"ע ח"ע( תומביב אתיאד פ"ע וא ד"קס םש ח"מבבו
that this man was working in the agency of the court of Moshe Rabbeinu .ש"יע םייק ד"בו לאומש
(his memory is a legacy for peace), he would not have been permitted to
report that he was threatened by Datan and Aviram even though he clearly
knew he was telling the truth. Therefore most certainly the law must be as
I stated it, that the speaker (in making his remarks that are Lashon Hara) םייחה רוקמ
had no intention to reach a useful \ beneficial outcome.
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And don’t challenge what I have said by citing against me the law in ,תוֹבוֹטבּ וֹמִּע ביִטיה אלֹ קרַ ,וֹל ערַה אלֹ םִא רמֹחו לקַו .בי
Choshen Mishphat, paragraph #228, sub-paragraph #1 in the Hagahah
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“if someone abuses \ oppresses you,” meaning that if someone verbally תסנכהו הקָדצוּ האולה ינינִעבּ וֹמִּע ביִטיהל יוּארָ היה רֶשׁא
oppresses you it is permitted for you to respond‑in‑kind and verbally רבדּ ךְכּ רחא הלּגְמוּ ךְלוֹה אוּה םִא ,הזבּ אצוֹיּכו םיִחרְוֹא
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oppress him back (one has to wonder in amazement at the author of the
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Sefer Me’irot Enayim (4 notation) who rejected this explanation of the איִה הרָוּמגּ ערָה ןוֹשׁל ,הזבּ ינוֹלְפּ תוֹנּגל םיִשׁנאל הז
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law since the (Re’em, one of the masters of the Tosafot, in his) Sefer
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Yere’im explicitly brings this meaning in explanation of the law) namely, רבוֹעו ,'א ףיִעס 'ה ללכִבּ ליֵעל וּנבַתכֶּשׁ וֹמכוּ ,ןידּה ןִמ
that the response can only be made privately but one may not publicly
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disclose what this person said to you. ,ערָה ןוֹשׁל רוּסִּא דבל ,םירִחא ןיואל המּכּ לע דוֹע הזבּ
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And don’t argue against me by citing the gemara in Masechet Berachot וּניֵתוֹנוֲֹעבּ ,הזבּ ןיִלָשׁכנו .ל"נּה ללכּבּ וּנרְאבֶּשׁ וֹמכוּ
(5b) “Rav Hunah owned 400 barrels of wine that all turned into vinegar. םִאֶשׁ ,ליִלֲעבּ ןיִאוֹר וּנאֶשׁ וֹמכּ ,םיִשׁנא הבּרְה ,םיִבּרַה
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(When his colleagues come to console him at his financial loss) he asked
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them is there anyone here who heard any criticism of me (for something ,תחא ריִעבּ וֹנוֹצרְִכּ תוֹפי םינפּ רבסבּ דחאל וּלבּקַי אלֹ
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wrong that I may have done). They told him: We heard that you don’t give
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your sharecropper the grape vines he is entitled to. He answered them רוּבֲע תוּנגִל םסרְפְמ ,תרֶחא ריִעל ךְכּ רחא עסוֹנ אוּהֶשׁכּ
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