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

he will be careful in the manner in which he makes his comment ,רֵתוֹיבוּ .ערָה ןוֹשׁל ירְֵפּסְמ תכּ ,םיִצל תכּ ,םירִקַּשׁ תכּ
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and express it in a way that will not be understood as being either
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shameful or hurtful. ידֵי לע יִכּ ,הזבּ 'ה תדַוֹבֲעֵמ םיִבּרַה תא ענוֹמ אוּהֶשׁ
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ןיִעמְשׁנ וירָבדּ וּיהי אלֹ ,ברַה דוֹבכּ תא ליִפְּשׁמ אוּהֶשׁ
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(I will illustrate this with one example which can be applied to all
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other similar cases. Someone asks his friend “Where can a flame be .תוֹצִמּהו הרָוֹתּה ינינִע לע םוּציֶּשׁכּ ריִעה יֵשׁנאל ךְכּ רחא
found?” His friend answers “In that house you can find a flame, ץלּה ירֵבדִל ןיִעְמוֹשּׁה ,וירָבחֵמוּ הזכּ שׁיִאֵמ וּנרְֵמְשׁי 'ה
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they are always cooking meat and fish.” (Assessing) his response
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really depends on how the comment is expressed. If he chooses to, לכּ :ל"זח וּרְמאֶשׁ וֹמכּ ,ןיקְִתוֹשׁו הזּה ערָה ןוֹשׁל לעבוּ
he can respond in a way where there is no denigration of his fellow קֵתוֹשׁו עֵמוֹשּׁה ףאו ,וילע ןיִאבּ ןירִוּסּי - ץצוֹלְתִמּה
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Jew. Because truthfully speaking, there are times when the comment
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bears no element of degradation such as times when there is a large לדֶֹגּ תא בֵטיה וּנרְאבּ םָשׁ ,'ח ללכִבּ ןמּקַל ןיּעו .שׁנענ
household and HaKadosh Baruch Hu blessed the household with .םכח דיִמלַת הזּבְמ לֶשׁ ןירִוּסּיּה
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wealth or there are guests and visitors for whom there is constant
cooking. He asks “Where can I find a flame?” His friend answers
“The only place you will find a flame now is at so-and-so’s home, םייחה רוקמ
they are always cooking!” and his intention is as indicated above.
Responses of this sort which can fall under the category of “Avak וֹקסִע ןינִע אָתלְתּ יפּאבּ וֹרבחל הלּגּ )וכ( דחא םִא .גי
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Lashon Hara” depend on how they are expressed and the context
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in which they are said. But if his intonation is obviously derisive רחא רוּסא אמָתסִבּ רֶשׁא םירִבדּ )זכ( ,הזבּ אצוֹיּכו וֹרחסִמוּ
(3), (that the household is “always” cooking and entertaining), even וֹא קזּה הז ידֵי לע וֹל עיגּהל לכוּי ןפּ ,רחאל תוֹלּגל ךְכּ
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though the remarks are not literally demeaning, Chazal call his
Mekor Hachayim Hagahah made to the third halacha). ןכלו ,ףוֹסּבל הלּגְּתי םִא ףא ,הזל שֵׁשׁוֹח וֹניאֶשׁ וּניִארָ
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ןכּ םִא ,אָתלְתּ יפּאבּ הז רבדּ וֹל הלּגֶּשׁ הָתּע ךְא ,רעצ
remarks Avak Lashon Hara and they are forbidden to be made even
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in front of three people). (Please see further on the 9 Kelal, the
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לכּ ,םירִחאל תוֹלּגל הלִּחְתּכל וּנּמִּמ עֵמוֹשּׁה הזל רָתּמ
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אלֶֹּשׁ )חכ( ךְא ,הז לע דיִפּקְמ אוּהֶשׁ וֹתְּעדּ הלּגּ אלֶֹּשׁ המּכּ
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Be'er Mayim Chayim on page 375
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אָתלְתּ יפּאדּ אנינִעבּ ליֵעל םירִאֹבְמה םיִטרְָפּה הזל וּרסחי
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K2/3. There are those opinions that hold that if someone (4) related
his fellow Jew's shame (5) in front of three people, even though this
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speaker most certainly sinned in speaking Lashon Hara, even so, if
afterwards one of these three people who heard the remarks repeats .םייּח םימ ראבִבּ ןיּעו
them to others, this person is not said to have transgressed the sin
of Lashon Hara, because once three people already know these
comments, word of these comments are considered to have become
generally known to everyone because of the concept of “word
passes from person to person” and anything that will inevitably
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