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Sefer Chafetz Chayim
Hilchot Esurei Lashon Hara

Kelal Gimal - Halachah 5

Lashon Hara is inclusive of anything that causes a physical or monetary
loss or causes anguish (emotional hurt). This is (the intent of) what we
wrote above “no aspect of harm or degradation.”

(3/4/2)-(4)..) no aspect of harm or degradation: As was described

in the Yerushalmi above, in the incident involving Bar Chovtza.

Daily Halacha: 9 Cheshvan, 8 Adar, 8 Tammuz; Leap Year- 9 Cheshvan, 18 Adar I, 28 Sivan

Mekor Hachayim

K3/5. There are many other ways of expressing Lashon Hara

deceitfully. For example, the speaker seemingly innocently passes
the remark (5) as if not knowing the comment was Lashon Hara
or as if not knowing that the comment he made described the
actions of the “victim” (and in making this remark the speaker was
in fact speaking Lashon Hara). This and similar examples are all
categorized as Lashon Hara.

Be^]er Mayim Chayim

(3/5/1)-(5) innocently passes the remark: This is a reference to the

Rambam, Hilchot De’Aut, chapter 7, halacha #4 (please see that reference)
that this comment is Lashon Hara and is not Avak Lashon Hara. This
law stated by the Rambam (that it is not Avak Lashon Hara but in fact is
Lashon Hara) evolves from that incident in the Yerushalmi as cited above,
and the Yerushalmi did not say this is Avak Lashon Hara (meaning by
inference that this is absolute Lashon Hara). I have already cited above in
the 2nd notation of the Be’er Mayim Chayim quoting the Yad HaKetana,
that what the Rambam wrote regarding one who speaks Lashon Hara but
phrases it as though it was only a joking comment, is in fact speaking
actual Lashon Hara. And the intention of the Rambam (cited above) in
writing “Similarly, one who speaks Lashon Hara and presents the comment
as if he is only joking…this type of speaker is described by Shelomo
HaMelech (in Mishle 26:18-19) ‘as one who pretends to play and shoots
arrows and death and says I was only joking’ etc. etc,” is that one can find
other forms of expression that don’t appear to society to be Lashon Hara
(but really are Lashon Hara). Thus, when the Rambam writes “Similarly,
one who speaks Lashon Hara and expresses it deceitfully,” he means that

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