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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Aleph ‑ Halachah 1 א הכלה - ב ללכ

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in Gemara Pesachim (118 a). Also, the Torah's curse of (Devarim 27:24)
“Cursed is the person who hits his fellow Jew secretly” refers to speaking
Lashon Hara against another Jew, as Rashi explains in his commentary
on that pasuk. And the pasuk of (Bamidbar 24:9) “Remember what
Hashem your G‑d did to Miryam” is delineating a mitzvah, to remember
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the punishment G‑d gave her in order to keep away from speaking Lashon 'ב ללכּ
Hara, as I quoted the Sifra above in the Introduction (in the first Aseh ‑
A1). Or he holds the same as Rashi's commentary in the Torah (Vayikrah
19:16) that a “rauchel” (a peddler) is someone who goes into another לכבּ אתלתּ יֵפַּאבּ ערָָה ןוֹשׁל ןידּ רַאֹבי הז ללכבּ
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person's house in order to watch his doings or to listen to some evil gossip
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and then turn around and repeat what he saw and heard to someone else. .םיפיִעס ג"י וֹבוּ ,ויָטרָפּ
The word “rauchel” includes both someone who speaks Lashon Hara and
someone who gossips.
According to Rashi’s understanding of the Torat Kohanim’s comment (on .ןויס ט"י ,'א רדא 'ט ,ירשת 'ל - תרבועמ הנש .ןויס ט"כ ,טבש ט"כ ,ירשת 'ל - הטושפ הנש :ימוי חול
the pasuk “Do not peddle gossip”), that the intention is to convey the idea
of someone carrying gossip from one person to another person, is referring םייחה רוקמ
to “carrying words” about one person and conveying them to some other
person (Lashon Hara), and not like the Rambam's opinion that the Torat ,תמא אוּהֶשׁ ףא ,וֹרבח לע ערָה ןוֹשׁל רפּסל רוּסא )א( .א
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Kohanim (Yerushalmi) is referring to someone who conveys gossip said
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about a person specifically back to that person. (Please see the Hagahah וּבּרְַתיֶּשׁ לכו .םיִבּרַ ינְפִבּ ןכֶּשׁ לכו .דיִחי ינְפִבּ וּלִּפא
below).
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רֵתוֹי הנּגְּתִמ וֹרבחֶשׁ ינְפִּמ ,רפּסְמה ןוֲֹע הבּרְַתי ,םיִעְמוֹשּׁה
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Regarding this, the Ramban's commentary on Torah implies that the word
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“rauchel” includes both of these ideas. That a “rauchel” is someone who לעֶשׁ םגּ ,םיִשׁנא המּכּ ינְפִבּ וֹתוּנגּ םסרְפְּתנֶּשׁ ,הז ידֵי לע
constantly acquires articles from here and there and goes to other places to ערָה ןוֹשׁל תעיִמְשׁ רוּסִּאבּ םיִשׁנא המּכּ ליִשׁכמ הז ידֵי
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sell those articles. So too is this rauchel. The Torah uses the language “in
society” to teach that this person mingles “in society” only in order to see .)םיקִסוֹפּה לכּ תמכּסה(
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and hear things in order that he can then repeat them elsewhere. (Please
see that reference). This also appears to be the opinion of the Yerushalmi
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in the 1 perek of Peh’ah (reference above in the 3 notation of the Be’er
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Mayim Chayim) that the pasuk is a warning against speaking Lashon Hara םייח םימ ראב
ינפב ןכש לכו דיחי ינפב וליפא 'וכו רוסא )א(
The expression “Do not accept a false report” is reflected in the words of the
Torah “Lo Te’Sa.” The gemara also teaches that those very same words of אתיא ןכו ,ארבסה דצמ אוה טושפ רבד .'וכו םיבר
the Torah can also be expressed as “Lo Ta’Se,” “Do not issue a false report,” ,ה"רע אקסיפב אצת יכ תשרפב ירפסב אידהב
which is a prohibition against speaking Lashon Hara.
.ש"יע ט"צ אקסיפ ךתולעהב השרפבו
The words of the Ramban indicate that the Lav of “Do not peddle gossip”
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refers to both Lashon Hara and Rechilut. However, the notation of
the Be’er Mayim Chayim explains that the Ramban in perashat Ki Tehtzeh ןמצע תא ןילותו הזב ןיעוט םישנא המכש ינפמו
(Devarim 24:9) commenting on the pasuk “Remember what Hashem your G-d ט"ל( ארתב אבבב רמאד אנוה בר רב הבר ירבדב
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