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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Aleph ‑ Halachah 9 ג-ב הכלה - א ללכ

shaming, this too is Lashon Hara and is forbidden. Even though this לע רבוע תוליכר רבדלו ךליל ומצע ןימזהש ןויכ ןאכ ןכו ,ןידע
concept speaks for itself and needs no proof, still I will show you that this
type of Lashon Hara is also mentioned in the Torah as being forbidden. .ה"לשב הז יתאצמ ךכ רחא .הז ואל
When David HaMelech said to his son Shelomo (Melachim I 2:5) “and
you know what Yoav Ben Seruya did to me,” Chazal explain it to mean
(Midrash Tanchumah perashat Mas’eh 12) that Yoav showed the Sanhedrin םייחה רוקמ
documents written by David ordering Yoav to put Uriyah in the front lines
of battle (and virtually certain death). Yoav did this to humiliate David שׁוּרפבּ הרָוֹתּה וּתּבָתכֶּשּׁ המ אוּה וּנבַתכֶּשׁ הז ואלּה .ב
and diminish his prestige in the eyes of the Sanhedrin. ֵ ְ ַ ַ ְ ַ ְ ָ ֶ ָ ַ
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יִכה ואלבּ לבא ,תוּליִכרְוּ ערָה ןוֹשׁל לֶשׁ הז רוּסִּאל דחיְמ
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Mekor Hachayim רבוֹע אוּהֶשׁ ,םירִחא ןיִשֲׂעו ןיואל הבּרְה דוֹע שׁי )ךְכּ אלֹבּ(
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K1/9. One should also understand that even if at the same time one החיִתְפּבּ ליֵעל ראֹבְמכּ ,הזּה ערַה רוּפִּס ידֵי לע ןהילֲע
spoke Lashon Hara about someone else he also criticized himself .םָשׁ ןיּע ,תמדֶוֹקּה
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with that same criticism (15) and even if he criticized himself first,
it still is categorized as Lashon Hara .
Be'er Mayim Chayim .ןויס ז"ט ,'א רדא 'ו ,ירשת ז"כ - תרבועמ הנש .ןויס ו"כ ,טבש ו"כ ,ירשת ז"כ - הטושפ הנש :ימוי חול
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(K1/9/1)-(15)..even if at the same time one spoke Lashon Hara לבא ,וֹרבח תוּנגּ רפִּס הרֶקְִמבּ קרַ םִא וּלִּפא ,הז לכּ .ג
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...with that same criticism: From the example brought in Sefer
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Yeshayahu (6:5) when he said “Woe unto me because I am doomed )ה( וּלּא וֹמכּ ,תוּדיִמְתִבּ הז ןוֹעבּ לגּרְה ,םוֹלָשׁו סח ,םִא
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since I am a man with an impure mouth and I live in a society of people ךְכּ ,ינוֹלְפּ הֵשֲׂעמ ךְכו ךְכּ :רפּסלוּ בֵשׁיל דיִמָתּ ןיִליגרְֶשׁ
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who have impure mouths,” even though the prophet Yeshayahu had no
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intention at all, G‑d forbid, of humiliating Jewish society but rather he was םירִבדּ אוּהו ,וילע יִתְּעמָשׁ ךְכו ךְכּ ,ויָתוֹבא וּשׂע ךְכו
complaining about himself in saying “Woe unto me because I am doomed.”
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Rashi and other commentators (Radak, Metzudat David) explain this to ילֲעבּ םֵשׁבּ ל"זח יִפבּ ןיִארָקְנ םה וּלּאכּ םיִשׁנא ,תוּנגּ לֶשׁ
mean that he believed he was going to die because he was not worthy םָשְׁפנ טאְשִׁבֶּשׁ ירֵחא ,לוֹדגּ רֵתוֹי הבּרְה ןָשׁנעו ערָה ןוֹשׁל
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to see the presence of the Shechina, neither in his own merit nor in the
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merit of his ancestors. Also, although he denigrated himself first, as the ,רקְֵפהכּ םלצא הז הָשֲׂענו ,'ה תרַוֹתּ לע ןירִבוֹע םבִּל ןוֹדזוּ
pasuk says: “I am someone with an impure mouth and live in a society of
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people who have impure mouths,” nevertheless, he was punished because :הלבּקּבּ רמאנ םהילֲעו ,החיִתְפּה ףוֹסבּ ליֵעל ראֹבְמֶּשׁ וֹמכּ
of this. As the pasuk says (6:6) “and an angel flew towards me…and םיִלִּהְתּ( "תוֹלדֹגּ תרֶבּדְַמ ןוֹשׁל תוֹקלח יֵתְפִשׂ לכּ 'ה תרֵכי"
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in his hand was a burning coal.” Chazal have taught (Yalkut Shimoni,
.)'ד ב"י
Please see a further discussion of this subject in the Chafetz Chayim’s Sefer
th
Shemirat HaLashon, Shaar HaTevunah, perek.
317 296
volume 1 volume 1