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Mekor Hachayim                                 Sefer Chafetz Chayim
                                           Hilchot Esurei Lashon Hara

                                                           Kelal Vav

                    favorably and (thereby) agrees with the speaker’s denigration of the
                    victim, not only transgresses the Aseh of (Vayikrah 19:15) “judge
                    your fellow Jew favorably” but he is also included in the category
                    of someone who accepts Lashon Hara as truth (20), and because he
                    did not judge the victim favorably he automatically becomes totally
                    immersed in disgraceful \ denigrating language.

                    K6/8. All of this applies if the victim was an average person,

                    someone who is careful not to sin but occasionally slips. And all
                    the more so if this victim is a G‑d fearing person about whom there
                    is an even greater imperative to fulfill the Aseh of “judge your
                    fellow Jew favorably” (as the Rambam writes in his commentary on
                    Mishnayot Avot (1st perek, mishnah #17) and in Rabbeinu Yonah’s
                    Shaare Teshuvah (the 3rd sha’ar, section #218). By violating the
                    Aseh of favorably judging one’s fellow Jew and agreeing with the
                    speaker’s denigrating remarks, most certainly this listener violates
                    the esur of accepting as truth the Lashon Hara he hears.

                      Be'er Mayim Chayim on page 355

                    K6/9. Just as it is possible to violate the esur of believing Lashon

                    Hara when the speaker demeans someone by saying that he did
                    something now that was inappropriate, and we are commanded (by
                    the Torah) not to believe that his remarks are truthful (as I discussed
                    in the 1st halacha in this Kelal), so too by believing Lashon Hara it
                    is possible to transgress other aspects of Lashon Hara as discussed
                    above. For example, humiliating the victim because of something
                    his family did (21) or because of something he may have done earlier
                    in his life even though his lifestyle is now proper, as it should be
                    (22), or because he is not very smart, either in Torah or in worldly
                    (social) matters – as discussed in the 4th Kelal and 5th Kelal, and in
                    other similar matters, in any circumstance that might be degrading
                    to the victim, that we are commanded not to believe the speaker’s
                    comments and formulate a lowly \ humiliating opinion of the victim.

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