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Mekor Hachayim Sefer Chafetz Chayim
Hilchot Esurei Lashon Hara

Kelal Gimal

and the speaker had no intention to denigrate the victim in making
those remarks, and expressed those remarks in an off-handed joking
way, still the remarks may not be spoken because ultimately the
content of those remarks was derogatory. The remarks are Lashon
Hara and are forbidden by the Torah.

Be'er Mayim Chayim on page 109

K3/4. It is forbidden to speak or repeat Lashon Hara even if the

identity of the person who is the subject (3) of the remarks (the
“victim”) is concealed. But from the context of the remarks, if it
becomes apparent to the listener who the subject is, the comment is
Lashon Hara. Moreover, even if the remark contained no aspect of
harm or degradation (4) of this subject, but because of the deceitful,
cunning comment some bad would circulate about this person, and
this was the intent of the speaker, then this too is Lashon Hara.
Chazal categorize this type of comment as Lashon Hara Be’tzin’ah
– Obscured Lashon Hara.

Be'er Mayim Chayim on page 111

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 on page 115

K3/6. Understand well that even if nothing harmful happens (6)

to this person who is the subject of Lashon Hara (the “victim”)
because (for example) the listener would not believe that Lashon
Hara or because of some other reason, nevertheless, the comment is
Lashon Hara and requires Kapparah. Moreover, even if the speaker
assesses beforehand (7) that nothing consequential will occur as

volume 2