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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Aleph ‑ Halachah 5 ח הכלה - א ללכ

punishment in this world but the principal punishment will remain intact ערָה ןוֹשׁל ללכִבּ )די( )םינפאה לכבּ( ינוגּ לכבּ ,זמרֶ ךְרֶדֶבּ
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in Olam Haba, etc., and Lashon Hara is equal in its severity to those three
sins combined.” But everything said leads to the same conclusion in that .אוּה
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the offender will lose his Olam Haba if he does not do Teshuvah. This can
be said based on the fact that if someone worshipped idols or committed
some other sins punishable by death by the Beit Din and did not confess
and do Teshuvah, this person will not have any part in Olam Haba even if םייח םימ ראב
the Beit Din tries and executes him, as the Mishnah in Gemara Sanhedrin
implies (43b). That Mishnah deals with persons who are about to be יאה יכבד אוה טושפ .הז רבד וילע בתוכ )בי(
executed by the Beit Din and the Beit Din tells them to confess and do
Teshuvah because in so doing they will earn their place in Olam Haba. ארמג דועו ,רתסב והער הכמ רורא ביתכ אנווג
How much even more does this apply to persons who habitually speak יבתכ יכיה בתכמ ).'ל( ןירדהנסב איה תשרופמ
Lashon Hara and violate this esur, which is more severe than idol worship,
as was mentioned above. Since the major part of their punishment comes וליפאו ,ליכר ךלת אל םושמ יאכז רמוא ןנחוי יבר
later on, in Olam Haba, then certainly they will have no part in it. Thus the הביתכבד ןידה םצעב ול הדומ ןכ םג שיקל שיר
Yerushalmi does not disagree with the Tosefta and the Rambam correctly
decided the law consistent with the Tosefta. יזחימד םושמ קר הילע גילפק אלד תוליכר ךייש
What I wrote above, that “The Rishonim explain this statement refers to” .יכה אניד ערה ןושלב ןידה אוה אליממו ארקישכ
is a reference to Rabbeinu Yonah in Shaare Teshuvah in his commentary
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dealing with the laws of Lashon Hara (3 sha’ar, section # 203). It is תשרפ שמוחב י"שרב חכומ ןכ .זמר ךרדב )גי(
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also obviously the opinion of the Rambam in the 3 perek of the laws
dealing with Teshuvah in the 6 halacha; there he ruled which people have המ לע ךימעב ליכר ךלת אל קוספב םישודק
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no Olam Haba and included among “those people” who are masters of ןושל י"שר שריפ ןיצרוק ןושלב סולקנוא םגרתש
Lashon Hara. There he did not say “someone who spoke Lashon Hara,”
but rather he said “people who are masters of Lashon Hara.” I pointed ץורקל ליכר יכלוה לכ ךרד ןכש ויניעב ץרוק
out to you in the prior notation of the Be’er Mayim Chayim the reference ראש וניבי אלש ןתוליכר ירבד זמרלו םהיניעב
to the Kesef Mishne (Hilchot De’Aut 7:1) who also comments on this
distinction and explains that a master of Lashon Hara refers to someone 'ו( ילשמב ארקד היטשפ חכומ ןכו ל"כע םיעמושה
who routinely speaks Lashon Hara . ויניעב ץרוק 'וגו ןוא שיא לעילב םדא )ב"י קוספ
.ויתועבצאב הרומ וילגרב ללומ
Daily Halacha: 28 Tishri, 27 Shevat, 27 Sivan; Leap Year- 28 Tishri, 7 Adar I, 17 Sivan
)'ח ףד( תוכרבב ורמאש הממ הז לע השקת אלו
Mekor Hachayim
אצמ יכה היל ירמא אתתיא שניא ביסנ יכ אברעמב
K1/5. It makes no difference if the speaker spoke Lashon Hara אצומו ,בוט אצמ השא אצמ ביתכד אצמ ,אצומ וא
voluntarily or if his friend cajoled him into speaking it (7), in either
The pasuk in Mishle uses the expression “winks with his eyes” to express
However the Yerushalmi does not state explicitly that the offender will forfeit a tool used by sinners. They will communicate Lashon Hara and clothe it
his Olam Haba, unlike the Rambam who does state this clearly. with a wink or with a body gesture.

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