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Mekor Hachayim                                 Sefer Chafetz Chayim                         3
                                           Hilchot Esurei Lashon Hara

                                                           Kelal Heh

                    and all of the underlying reasons apply here. But if the speaker’s
                    intentions are not to demean the “victim” and the remarks are made
                    with a real beneficial purpose in mind, G‑d willing that circumstance
                    will be discussed further on in the 9th Kelal of the Laws of Esurei
                    Rechilut.

                    K5/5. Now I will explain what I wrote above regarding a person’s

                    strength, namely, that the speaker publicly declared that the
                    “victim” is by nature a weak and frail person. The law that applies
                    to this statement (that the speaker’s remarks are Lashon Hara) is
                    conditional. If any harm can come to the victim as a result of the
                    remarks, for example, the victim is a paid day worker or a teacher or
                    anything comparable, the remarks are most certainly Lashon Hara.

                    Regarding (the victim’s) wealth, namely, to remark publicly that the
                    victim is impoverished or not as well off as people think he is, and
                    that whatever assets he does have are collateralized to others, this
                    too is Lashon Hara because with certainty if the remarks circulated
                    in society the victim’s credit standing will suffer. He will not find
                    anyone who would extend credit to him and inevitably the victim
                    will suffer damages and great anguish and his ability to live will be
                    seriously impaired.

                    Regarding all of these kinds of circumstances, every sensitive, caring
                    person must be alert to the impact his words will have since he
                    has no intent to achieve anything beneficial with his remarks, most
                    certainly he must pay very, very close attention to those remarks so
                    that no harm will come to the victim. And if there is a compelling
                    reason to speak about this victim, the conditions and circumstances
                    that would allow the remarks to be made will be explained with
                    G‑d’s help further on in the second section (The Laws of Esurei
                    Rechilut) in the 9th Kelal. The speaker must be very, very careful
                    not to rush to rationalize to himself and say – “My intention is not
                    to demean the victim, but rather - my only intention is to achieve
                    a beneficial outcome.” There are many details that must first be
                    studied and reviewed before allowing these kinds of remarks. For

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