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Sefer Chafetz Chayim 1 VOL-3
Hilchot Esurei Lashon Hara
Kelal Zayin 365 e1 daily Halacha: 25 tevet, 25 eyar, 25 elul; leap year- 5 shevat, 14 eyar, 24 elul

375 e2/3. daily Halacha: leap year- 6 shevat, 15 eyar, 25 elul
Be'er Mayim Chayim on page 119 377 e3/4. daily Halacha: 26 tevet, 26 eyar, 26 elul; leap year- 7 shevat, 16 eyar, 26 elul
K7/5. Everything we have discussed until now relates to an average 383 e3/6. daily Halacha: 27 tevet, 27 eyar, 27 elul; leap year- 8 shevat, 17 eyar, 27 elul
person, but if this person is in any event a known Rasha because 389 e3/8. daily Halacha: 28 tevet, 28 eyar, 28 elul; leap year- 9 shevat, 18 eyar, 28 elul
it was common knowledge that he was contemptuous of mitzvot
and routinely violated laws (10) that were well known throughout 397 e3/10. daily Halacha: 29 tevet, 29 eyar, 29 elul; leap year- 10 shevat, 19 eyar, 29 elul
society to be forbidden, like adultery (or something comparable).
Regarding this kind of person it is permissible to believe the Lashon
Hara spoken about him.

Be'er Mayim Chayim on page 129

K7/6. If in the course of a conversation someone relates something
that demeans both himself and someone else, it is forbidden to
believe what he said about someone else (11) but what he said about
himself can be believed.

Be'er Mayim Chayim on page 133

K7/7. With G‑d’s help we will now begin explaining the law
that pertains to believing the Lashon Hara spoken by a man who
is believed with the same authority as two witnesses, or believing
Mekor Hachayim some of the elements of the story are circumstantially known to
the Lashon Hara mentioned in casual passing by someone who was
discussing an unrelated subject, or believing the Lashon Hara when

be true. Even though the bulk of the law is comparable in these
cases, still, I have divided them into individual categories because
there are certain details that are unique to each case which give
rise to a different halachic outcome. I have also done this in order
that people should not become confused because there are so many
consequences that evolve from each case. This task I have begun
with the help of The One Who Bestows Knowledge On Man.
It is forbidden to accept as truth the Lashon Hara one hears even
from someone who he believes with the same authority as two
th
th
witnesses. What I wrote above in the Kelal, the halacha,
that it is permissible to privately relate the victim’s denigration to
one’s rav or to someone known to be discrete (if he knows that

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