Page 49 - V3

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

her husband. Therefore anyone who wants to protect his soul will וּהזּבְתּ הּמצעבּ איִהֶשׁ ,היהי רבדּ ףוֹסו ,הז רוּבֲע ינוֹלְפּ םִע
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be very careful not disclose to his wife these kinds of things).
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אלֶֹּשׁ ,דֹאְמ וֹמצע תא רֹמְשׁי וֹשְׁפנ רֵמוֹשּׁה ןכּ לע ,הז רוּבֲע
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Be'er Mayim Chayim on page 219 .)וּלּאכּ םינינִעֵמ וֹתְּשִׁאל תוֹלּגל
K8/11. It also makes no difference if the story (the Lashon Hara)
was told to people who are not relatives of the “victim” or if it
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was told to his relatives (it is equally forbidden). Even a brother ינְפִל היה רוּפִּסּה םִא ןיבּ ,וֹרוּסִּאבּ קוּלִּח ןיא םגו .אי
telling his father what another brother did is absolute Lashon Hara. וֹא וילע רפּסְמ אוּהֶשׁ ,שׁיִאה לֶשׁ ויבוֹרקְ םניאֶשׁ ,םיִשׁנא
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Even if the speaker’s intention (in telling the victim’s relatives) is
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that these relatives will rebuke the victim (25), it is still forbidden ןוֹשׁל ןכּ םגּ ,ויִבא לצא ויִחא לע חא וּלִּפאו .ויבוֹרקְ ינְפִל
because he should have first privately rebuked the victim and not ידֵכּ )הכ( ,רוּפִּסּבּ ןוּכְמ אוּה םִא וּלִּפאו .איִה הרָוּמגּ ערָה
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gone immediately to them and related the victim’s disgrace unless
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he assesses that his rebuke would be useless; only then would it be וֹחיִכוֹהל וֹל היהדּ ,רוּסא ןכּ םגּ ,הז לע וּהוּחיִכוֹי ויבוֹרְקֶּשׁ
permitted to tell the victim’s relatives.
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,וֹנוֹלקְ רפּסלוּ ףכֵתּ ךְליל אלֹו ,וֹמצע ןיבל וֹניבּ הלִּחְתּ
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.רָתּמ זא ,וֹל ליִעוֹתּ אלֹ וֹתּחכוֹתֶּשׁ רֵעַשְׁמ אוּהֶשׁ אלֹ םִא
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K8/12. Understand more, that the esur of Lashon Hara applies
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even if one speaks badly of the victim to a Jew and even more so it וֹתוֹא הנּגְמ םִא וּלִּפא אוּה ערָה ןוֹשׁל רוּסִּאדּ ,דוֹע עדַו .בי
is forbidden if one does so to a non‑Jew, that in so doing his sin is
Mekor Hachayim Israel and desecrating G‑d’s Holy Name, the speaker causes very לארְָשׂי דוֹבכּ הזּבְמ אוּהֶשׁ דבלִּמ יִכּ ,רֵתוֹי הבּרְה לוֹדגּ
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וֹנוֲֹעדּ ,םירִכנ ינְפִבּ וּהנּגְמ םִא ןכֶּשׁ לכו ,לארְָשׂי ינְפִבּ
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very substantially greater. Besides bringing shame to the honor of
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great harm to his fellow Jew (to the “victim”). This is because
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הערָ הזבּ םרֵוֹגּ אוּה דוֹע ,הז ידֵי לע םימָשׁ דוֹבכּ ללּחְמוּ
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had he denigrated his fellow Jew to another Jew, the listener would
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ןינִע לארְָשׂי ינְפִבּ וֹרבח לע רפּסי םִא יִכּ ,וֹרבחל הּבּרַ
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not necessarily have believed him and would not have concluded
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an immediate opinion. But if he degrades his fellow Jew to a non‑
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לארְָשׂי לע רפּסי םִא לבא ,וירָבדְִל ףכֵתּ טיִלחי אלֹ ,תוּנגּ
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Jew, saying that the Jew is deceitful and dishonest in his dealings
with people, the gentile will immediately believe the remarks and
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will publicize those comments to everyone causing the “victim”
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לֹכ ינְפִבּ הז רבדּ םסרְפיו הזל ףכֵתּ טיִלחי ,הזבּ אצוֹיּכו
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harm and anguish. (We find a similar concept discussed in Tosafot
in Gemara Babba Batra ( 9b) where they explain the difference תוֹיּרִבּל הנּאְמוּ יאמּרַ אוּה הזּה לארְָשׂיּהֶשׁ ,ירִכנ ינְפִבּ
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אקְָפנּה וּשׁרְפֶּשׁ המּבּ ):ט"ל ףדּ( ארְָתבּ אבבבּ תוֹפסוֹתּבּ אָתיִא הז ןיֵעכוּ(
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between Lashon Hara and a declaration of land ownership. Please
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see that reference). .הזִּמ רעצו קזּה וֹל בבּסיו ,)םָשׁ ןיּע ,האחמל ערָה ןוֹשׁל ןיבּ הּנִּמ
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And even more so if he goes and informs on a Jew to the gentile ,םירִכנ ינְפִבּ לארְָשׂי לע ןיִשׁלמוּ ךְלוֹה אוּה םִא ןכֶּשׁ לכו
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volume 3 volume 3