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Introduction to VOL-1 6 החיתפ
Sefer Chafetz Chayim םייח ץפח רפסל
Laveen - L6
ו ואל - ןיואל

Understand clearly that this Lav is relevant only to the speaker of Lashon רמאמב ת"שב י"ר בתכ ןכ 'וכו ומצע תא בישחמ אוה
Hara. It is not relevant to the speaker of Rechilut, and in either circumstance
this Lav is not relevant to the listener. It is applicable even to statements .ש"יע ד"עק
that are truthful even though they are not made in the presence of the
person who is the subject of the Lashon Hara. אלו ר"השלב םא יכ ,וננינעב ךיש ןיא הז ואלד ,עדו
Regarding someone who disgraces his friend's honor, please reference the תמא לע וליפא םנמא ,דבלב רפסמהל קרו ,תוליכרב
Shaare Kedushah who is of the opinion that the speaker is culpable (for ורבח ןולקב דבכתמה ןינעלו .וינפב אלש וליפאו
violating this Lav and losing his Olam Haba) only if his remarks are made
in the presence of the person who is the subject of the Lashon Hara. But ותנווכו וינפב אקווד הזד בתכש השודק ירעשב ןייע
if this subject is not present, the punishment is not as severe regarding his רוסיא לבא ב"הוע ןינעל כ"כ רומח ןיא וינפב אלשד
standing in Olam Haba. It is obvious that the sin of pride \ haughtiness
and other sins apply even if not in the presence of this subject person, as I ונבתכש ומכ וינפב אלש םג שי םירוסיא יראשו הואג
have already written above. .טושפו

Mekor Hachayim
םייחה רוקמ
L6. Additionally, both the speaker and the listener (6) are
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culpable for violating the Lav of (Vayikrah 22:32) “Do not )ב"ל ב"כ ארָקְיּו( ואלבּ )ו( לבּקְַמהו רפּסְמה יֵמּנ רבוֹעו )ו(
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cause My Holy Name to be profaned” because there is neither
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a desire nor a tangible benefit gained in speaking these words of אלֹו הואַתּ הזבּ ןיאֶשׁ ירֵחא ,"יִשׁדְקָ םֵשׁ תא וּללּחְת אלֹ"דּ
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Lashon Hara that would have driven this man to succumb to his ןכּ לע ,וילע וֹרצי רבּגְּתי הז ידֵי לעֶשׁ ,תיִמְשׁגּ האנה
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Yetzer Hara. Therefore, this sin is considered to be a rebellion
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and a repudiation of G‑d's will and causes a defamation of ,אמלעבּ םימָשׁ תוּכלמ לֹע תקַירְִפוּ דרֶמכּ הזּה ןוֹעה בָשׁחנ
G‑d's Name. This Lav applies to ordinary Jewish people and in שׁיִא םָתסִבּ וּלִּפא וּנרְבּדּ הזו .הזבּ םימָשׁ םֵשׁ ללּחְמוּ
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particular to those people who are prestigious. Because society
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looks up to these people, they certainly cause Hashem's Name to be לע ןיִלכַּתּסִמ לֹכּהֶשׁ ,בוּשׁח שׁיִא אוּה םִא טרְָפִבוּ ,לארְָשׂי
defamed. How much greater is this sin if it is committed in public, המּכּ תחא לעו .הז ידֵי לע םֵשּׁה ללּחְתִמ יאדּובּ ,ויָשֲׂעמ
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surely this sin is exceedingly great. This person is called “someone
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who publicly disgraced Hashem's Name.” לוֹדגּ אְטחהֶשׁ יאדּובּ ,םיִבּרַבּ תאֹזּה הרָבֲעה היה םִא המּכו
.םיִבּרַבּ םימָשׁ םֵשׁ ללּחְמ ארָקְנֶּשׁ ,דֹאְמ דע
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Be’er Mayim Chayim
(L6) Additionally, both the speaker and the listener: Rambam םייח םימ ראב
wrote about this topic in Sefer HaMitzvot, Lav # 63, that it is a warning
not to cause Hashem’s Name to be defamed in any way. This sin has בתכש הממ אוה .'וכו ישדק םש 'וכו רפסמה ימנ רבועו )ו(
three parts, the second of which addresses a sin where there is no desire
to commit the sin or benefit which is realized by committing the sin or לוליחמ ונריהזהש ל"זו ג"ס ת"ל תוצמה רפסב ם"במרה
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