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Introduction to החיתפ
Sefer Chafetz Chayim םייח ץפח רפסל
Laveen - L6
ה ואל - ןיואל

the end result of that action, this too is a desecration of Hashem’s Name. .ןויס 'א ,טבש א"כ ,ירשת ב"י - תרבועמ הנש .ןויס א"י ,טבש א"י ,ירשת ב"י - הטושפ הנש :ימוי חול
For violating this Lav, this person will be given lashes. Therefore
the Torah says (Vayikrah 19:12) “Don‘t swear falsely in My Name םייחה רוקמ
and do not cause a desecration to Hashem your G‑d, I am Ado‑nai.”
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This person, in swearing falsely, has intentions of angering G‑d and there )א"י 'ח םירִבדּ( ואלבּ ערָה ןוֹשׁל )ה( רפּסְמה יֵמּנ רבוֹעו )ה(
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is no tangible benefit from his actions, meaning it is as if he intentionally
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angered \ provoked (Hashem) for no physical benefit to himself. 2 הרָהזא אוּהֶשׁ ,"ךָיהלֹא 'ה תא חכְּשִׁתּ ןפּ ךָל רֵמָשִּׁה"דּ
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This explanation of “as if” is clearly evident in the sefer HaChinuch ,וֹרבח לע ץצוֹלְתִמוּ גיִעלמ אוּהֶשׁ ןויכּ יִכּ ,חוּרה יסּגל
when he quotes the words of the Rambam in his listing of mitzvah #295
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(please see that reference) and he writes that this has the appearance of יִכּ ,םיִשׁנאבּ שׁיִאלוּ םכחל וֹמצע תא ביִשׁחמ אוּה אמָתסִּמ
someone who purposefully intends to anger Hashem. The implication is ,וֹרבחֵמ גיִעלמ היה אלֹ ,וֹמצע יֵעגנ תא ריִכּמ היה וּלִּא
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that even if he does profit monetarily while he is committing this sin, he
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is still categorized as a person who desecrates Hashem’s Name since he ,):'ד ףדּ( הטוֹסבּ הכרָבִל םנוֹרכז וּניֵתוֹבּרַ רמאמ עוּדיו
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himself gained no physical benefit (in speaking Lashon Hara). This is
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clearly seen in the Rambam since he brings a proof to this opinion from the ןיא הז רוּבֲעֶשׁ ,םָשׁ אָתיִאדְִכּ ,דֹאְמ דע הֶשׁקָ הואגּה ןוֲֹעֶשׁ
Torah’s warning of “not to swear falsely” and here the text is addressing םיִבכוֹכּ תדַוֹבֲע דבוֹעכּ אוּהו ,םיִתֵמּה תיִּחְתִל רעננ וֹרפֲע
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an issue where a borrower denies that any loans were made as the Rambam
discusses in Sefer HaMitzvot, Lav # 249. ןיּע ,הבֵעוֹתּ ארָקְנ אוּהו ,וילע תללּיְמ הניִכְשׁוּ ,תוֹלזּמוּ
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Obviously it is a desecration of Hashem’s Name in our parallel case where .ארָמגּבּ םָשׁ
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there is no tangible benefit, as the Gemara Ta’anit teaches (8a) “In the
future, there will be gathered together all of the animals in front of the
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Serpent and they will say to him – ‘A lion tears apart his prey and then eats תא דבּכְמ אוּה וֹרבח ןוֹלקְ לֶשׁ הזּה רוּפִּסּבּ םִא טרְָפבוּ
it, etc., you, Serpent, what benefit do you get?’ And the Serpent answers וּניֵתוֹבּרַ וּהוּתרָכֶּשּׁ המ דבלִּמ ,הז ואלבּ רבוֹע יאדּובּ ,וֹמצע
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‑ ‘And what gain is there for the speaker of Lashon Hara?’...”
'ב קרֶפּ הגיגח יִמלַשׁוּרי( וּרְמאו אבּה םלוֹעֵמ םָשׁדְקָ חוּרבּ ל"ז
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Please see Rashi’s commentary there, where he explains that he spoke
Lashon Hara even though he received no physical benefit from it. Therefore, םלוֹעל קלח וֹל ןיא - וֹרבח ןוֹלקְִבּ דבּכְּתִמּה" :)'א הכלה
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he most certainly is categorized as one who desecrates Hashem’s Name.
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That can also be seen in the commentary of Rabbeinu Eliezer from Mitz ."אבּה
(the Re'em), in his Sefer Ye’re’im in his listing of mitzvah #6, that this sin
is considered by the Torah as a desecration of Hashem’s Name, as follows:
“one must be in fearful awe of Hashem your G‑d and give honor to His
Name and be on constant guard not to cause any desecration to it. As the םייח םימ ראב
Torah states in perashat Emor “Do not humiliate My Holy Name.” This
text penetrates right through to the depths. Concerning this Lav, all kinds יסגל הרהזא אוהש 'וכו רפסמה ימנ רבועו )ה(
of sicknesses should befall this person because a defamation of Hashem’s
Name can occur in several ways and there is no minimum threshold before ג"מסב אתיאו )'ה ףד( הטוסב אתיא ןכ .חורה
חכשי אלש םימשה ןמ הז ואל לע ול וזמרש המדקהב
Lashon Hara per se imparts no physical benefit to the speaker. אמתסמ כ"שמו .ש"ע ד"ס ת"לב והאנמו ותונמלמ
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