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Sefer Chafetz Chayim
Hilchot Esurei Lashon Hara
Kelal Zayin

forbidden to accept these remarks as truth and conclude an opinion
and degrade a fellow Jew. Even in the absence of these conditions,
in any event one must be careful (18) not to believe this speaker’s
(“incidentally”) demeaning comments about a fellow Jew. Further,
it is absolutely forbidden to give these remarks any credibility and
to repeat them to others (19) or to humiliate the victim (20) based on
what was heard. Further, it is absolutely obvious that it is forbidden
to cause a financial loss to the victim (21) or to hurt him in any way,
G‑d forbid, which most certainly would be forbidden by the Torah.

Be'er Mayim Chayim on page 159

K7/10. If there is circumstantial evidence (22) that tends to
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support the (Lashon Hara) comments made about the “victim” as
being true, then the law is as follows: Even if the comments are
true, if it is possible to give him the benefit of a doubt and judge
the “victim” favorably (23) or if the comments involve character
flaws or any of the other circumstances that I discussed above in
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the halacha of this Kelal, then any circumstantial evidence is
irrelevant and we are obligated to judge him favorably because
he is an average person (24), in order that he should not become
degraded in society’s esteem as was mentioned above. But if it is an
Mekor Hachayim to believe the comments and accept them as truth (25). (Please see
action for which there is no possibility of extending the benefit of a
doubt to the person who committed that action, then it is permitted

the following Hagahah).

םירכנה םירבד are literally “recognizeable facts.” In this context םירכנה םירבד are

weak circumstantial facts or indications that tend to corroborate the Lashon
Hara told to a listener. The םירכנה םירבד by themselves are not substantial
enough to prompt the listener to form a conclusion, but when coupled with
the Lashon Hara they give the speaker’s report credence and will more
decisively guide the listener to a conclusion. For example, the unkempt and
bedraggled appearance of Mephiboshet as he presented himself in audience
before David HaMelech seemed to bear out the Lashon Hara reported to
him by Tzevah, namely that his master Mephiboshet was unhappy that David
HaMelech emerged from the war with Avshalom as undisputed king of Israel.

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