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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Yud 'י ללכ - םייחה רוקמ

a requested favor, and this person has the resources to extend the ,שׁיִא ינְפּ אָשּׂי אלֹ יִכּ ,םיִבּרַל קזחמ )וכ( רפּסְמה םִאו .ט
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favor, for example, to extend a loan or to extend some charity or
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to extend his home in hospitality or something comparable. If the ,וינפבּ רבּדַי וֹתוֹא ,וֹרבח ינְפִבּ אלֶֹּשׁ ,רמאֹי רֶשׁא לכּ תאו
speaker then goes and discloses this refusal to other people in order ֲ ַ ְ ֵ ַ ַ ְ ֻ ְ ֵ ָ ְ
to demean this person, from the perspective of law the disclosure רֶשׁא ,וֹמּע ךְוֹתבּ ןכּ םגּ קזחהו ,שׁיִא ינְפִּמ רוּגי אלֹו )זכ(
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is absolute Lashon Hara, as I wrote above in the Kelal, the )חכ( ,הלוע רבדּ םיִשׁנאל רפּסל רָתּמ ,תמא קרַ רבּדַי אלֹ
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1 halacha. In so doing, the speaker also violates several other
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Laveen besides the esur of Lashon Hara, as I wrote above in that וּלִּפא ,וֹתּחכוֹתּ לבּקַי אלֶֹּשׁ ,וֹבּ עדֵוֹיו ,וֹרבחל םדא הֶשׂוֹעֶשׁ
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cited reference. And because of the many sins of society, we see וּהוּדְשׁחי אלֹ םיִעְמוֹשּׁה - הזכּ שׁיִאל יִכּ ,אָתלְתּ יפּאבּ אלֶֹּשׁ
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clearly that many people make this mistake. That if the community
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in one city does not treat the speaker pleasantly to the level of his רֹזֲעלו תמאל אנּקַל ןוּכְּתִמ אוּהֶשׁ קרַ ,ןרְָקַּשׁל וֹא ףנוֹחל
expectation, when that speaker travels to another city he publicizes .לֹכ ינְפִבּ םיִערָה םיִשֲׂעמּה תוֹנּגלוּ וֹל םַשׁא רֶשׁאל
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to that city’s important people the denigration of the community
in the prior city and how poorly he was treated. And all the more
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so if this speaker unequivocally demeans the entire city (32), most ,דֹאְמ רהזִּל ךְירִצ ,'ח ףיִעסבּ וּנבַתכֶּשׁ המּבּ ןכו ,הזבּ ךְַא
certainly he commits a profound sin. Because the esur of Lashon אלֹ יִכּ ,ןמיִסּה תלִּחְתִבּ ל"נּה םיִטרְָפּה לכּ הזבּ וּרסחי אלֶֹּשׁ
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Hara applies even if the comment is truthful, as I wrote above (in
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the 1 halacha of the 1 Kelal), and this was in the framework of .אָתלְתּ יפּאדּ טרְָפּה קרַ ,םהֵמ וּנרְסח
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the speaker making remarks about a single individual, and all the
more so if he remarks (disparagingly) about an entire city of Jews
who cling strongly to their faith in G‑d, most certainly the remarks לע ערָה ןוֹשׁל רוּפִּס ןידּ דחי ןיוָשׁדּ )טכ( ,דוֹע עדַו .י
Mekor Hachayim Be'er Mayim Chayim on page 369 רבדּ לע ערָה ןוֹשׁל רוּפִּסו ,וֹרבחל םדא ןיבֶּשׁ ,ןוֹע רבדּ
would be a profound sin.
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K10/13. Nevertheless it seems to me that if this speaker determines
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,םוֹקמּל םדא ןיבֶּשׁ ,הרָבֲעבּ ךְא .םוֹקמּל םדא ןיבֶּשׁ ,ןוֹע
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that on the basis of making his remarks (disclosing a “wrong” done
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ל"נּה םיִטרְָפּה לכּ וּמלְשׁי וּלִּפא ,וילע רפּסל רָתּמ ןיא
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to him by “this person”) to some men, how this person wronged
him (33) in some monetary matter or something comparable and
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that a useful benefit will be achieved at some point in the future.
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For example, in speaking to these men who have influence over this
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אוּהֶשׁ ,לֹכּל םסרְפְמה רבדּ אוּהו ,דיזֵמבּ םיִמעְפּ המּכּ הָּתוֹא
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person, if they rebuke him about this matter, perhaps in so doing הֶשׂוֹעו הּבּ זחוֹאֶשׁ ,וילע הארָ ןכּ םִא אלּא ,'ב ףיִעסבֶּשׁ
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this person will return the theft or restore the damage he did or הז רבדּ וּנרְאבֶּשׁ )ל( ,'ז ףיִעס 'ד ללכִבּ ליֵעל ןיּעו ,רוּסִּא
something comparable, then it is permitted to tell them (34) and .ויטרְָפּ לכבּ
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to ask for their help in retrieving the value stolen. Occasionally
the outcome of his remarks will be the recovery of his loss even if
the matter doesn’t involve money (for example, this person caused
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