Page 135 - V1

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

become common knowledge was exempted by the Torah from the קרֶפּ( תוֹבאבּ וּניִצמ תמאבּ יִכּ .הז רחא רבּדְַמ אוּהֶשׁ
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laws of Lashon Hara .
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וֹניאו ךְלוֹה :שׁרָדְִמּה תיבּ יכלוֹהבּ תוֹדִּמ עבּרְא :)ה
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But these remarks can only be repeated (without premeditation) in
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casual chance conversation (6) where the speaker had no intention רכְשׂ - ךְלוֹה וֹניאו הֶשׂוֹע ;וֹדיבּ הכיִלה רכְשׂ - הֶשׂוֹע
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of broadening the scope of people who will also come to know about הלִּחְתִּמֶּשׁ ,ךְפהל ךְפהֵמ אוּה אכהו .'וּכו וֹדיבּ הֶשֲׂעמ
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their fellow Jew’s shame. (Please see the following Hagahah). But
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if the remarks are repeated intentionally in order to more broadly הרָוֹתּה יִכּ ,וֹדיבּ הֶשֲׂעמ ןוֲֹע ךְכּ רחאו וֹדיבּ הכיִלה ןוֲֹע
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publicize this Jew's denigration, even if they are repeated without וּנל תוֹרוֹהל ,"ךָמּעבּ ליִכרָ ךְלֵת אלֹ" :הָתוִּצ הָשׁוֹדְקּה
mentioning the source of the remarks (8), but only that such and ,וֹמצעבּ תוּליִכרְה ןוֲֹע דבל ,רוּסִּא שׁי הכיִלה לע םגֶּשׁ
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such was heard about so-and-so (the “victim” of those remarks), the
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speaker is not absolved of the sin of speaking Lashon Hara. .ה"לְשּׁבּ ראֹבְמֶּשׁ וֹמכּ
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Be'er Mayim Chayim on page 397 רבדְִל וילגרַ םידּקְמּה :ל"זח רמאמ ךְיַּשׁ הזכּ שׁיִא לַעו
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דבל ,הזכּ שׁיִא יִכּ .תומּה ךְאלמ וֹל ןיִמידּקְמ - הרָבֲע
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K2/4. Even that which we permitted to be repeated if it is said
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unintentionally in casual passing can be repeated only by the person ,תסנכּה תיבל וֹתכיִלהבּ רבדּל וילגרַ םידּקְמ אוּהֶשׁ
who heard first hand (9) what Reuven said about Shimon in the ןכּ םגּ וּהארְִתּ ,גיִעלהלּ המִּמ ךְכּ רחא וֹל היהיֶּשׁ ידֵכּ
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presence of three people. But someone who hears it second hand
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is forbidden to repeat it later based on the first person having told ןֵמא תיּנֲעו שׁידּקּה תרַיִמא תֵעבּ הָשׁרָדּה רחא ףכֵתֶּשׁ
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him that he heard it in the presence of three people and then repeat וּרְמאֶשׁ וֹמכּ ,םיּקַ םלוֹעה הז לעֶשׁ ,הבּרַ הֵּמְשׁ אהי
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the defamation he heard about Shimon, even if he repeats it without הֵּמְשׁ אהי ןֵמא"א ?םיּקַ םלוֹעה המ לע :הטוֹסבּ ל"זח
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Mekor Hachayim It goes without having to be said that if this second person who וֹמִּע וּמיִכּסי םה םגֶּשׁ ,רבכִּמ םרָיִכּמ אוּה רֶשׁא ,וירָבח
naming the source of the information, unless the defamation is
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לא ץרָ ףכֵתו ,ללכּ הזל שׁוּחי אלֹ אוּה ,אָתדְגּאדּ "הבּרַ
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already generally known throughout society (10).
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hears these repeated remarks has no first hand knowledge of them,
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גיִעלהל םיִלוּתִּהו תוּנצילבּ םמִּע רבּחְתיו ,ברַהל תוֹזּבל
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meaning, if he does not know that it was true that Reuven demeaned
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המּכו .הז חסֹנבּ הזו ,תוּנציל לֶשׁ חסֹנבּ הז :הָשׁרָדּהֵמ
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Shimon, then he absolutely may not believe (11) that Reuven
violated the esur of Lashon Hara. But even if he did personally
תוֹכרָבּל ןכּ םגּ םיִעְמוֹשׁ ןיא הז תמחֵמֶּשׁ ערַאי םיִמעְפּ
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know that Reuven demeaned Shimon but he does not know if it
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was done in the presence of three people and one of the initial
listeners told him that the disclosure was made in front of at least .ץ"ַשּׁה לֶשׁ
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three people, even so it is forbidden for him to rely on his word and ןיִעְמוֹשּׁהו אוּה רבעֶשׁ ןירִוּסִּאה בֹשׁחל אוֹבנ םִא הנִּהו
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one must suspect that the disclosure was not in front of three people םהבּ אצְמִתּ ,קדּקְדְַתּ רֶשׁאכו .רוּעִשׁ םהל ןיא - וירָבדְִל
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and the remarks will not automatically become generalized public .םָשׁ ןיּע ,החיִתְפּבּ ליֵעל ןירִאֹבְמה ןיִשֲׂעהו ןיואלּה לכּ
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information. Therefore it is forbidden to repeat these demeaning
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remarks to anyone. :ל"זח וּרְמאֶשׁ תוֹתִּכּ שלָֹשּׁה לכּ ןה ןייוּצְמ הזכּ שׁיִאבוּ
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