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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Het 'י ללכ - םייחה רוקמ

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םיִשֲׂעמּה תוֹנּגלוּ וֹל םַשׁא רֶשׁאל רֹזֲעל ידֵכּ םדא ינבִל
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העבִשּׁה וּלּא וּרסחי אלֶֹּשׁ ,רהזּי ךְא ,תוֹירִבּה ינְפִבּ םיִערָה
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Hilchot Esurei Lashon Hara
.ךְוּמסבּ םרֵאבנֶּשׁ ,םיִטרְָפּ
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Kelal Het (K8 – 8th chapter)
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The esur of speaking Lashon Hara in all interpersonal :ןה וּלּאו .ב
relationships. There are 14 halachot in this Kelal.
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העיִמְשׁ ידֵי לע אלֹו ,וֹמצעבּ רבדּה הז הארְיֶּשׁ )ה( )א
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.תמא רבדּהֶשׁ ,ךְכּ רחא וֹל ררֵבְּתנֶּשׁ אלֹ םִא ,םירִחאֵמ
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K8. / Introduction. In the Kelalim (rules) up until now I לזגל וֹתְּעדַבּ ןינִעה תא ףכֵתּ טיִלחי אלֶֹּשׁ ,דֹאְמ רהזּיֶּשׁ )ב
explained just what Lashon Hara is in all of its details and similarly םצע תא בֵטיה ןנוֹבְּתי קרַ )ו( ,הזבּ אצוֹיּכו קזּהל וֹא קֶשֹׁעו
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what the law is regarding the acceptance of Lashon Hara as truth. In
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this Kelal I will systematically explain within the context of the esur .קזּה וֹא לזגּ ללכִבּ ןידּ יִפּ לע אוּה םִא ,ןינִעה
Lashon Hara which the Torah forbids, the definition of the speaker,
the “victim” (the person who is the subject of the Lashon Hara) ילוּא ,הכּרַ ןוֹשׁלבוּ )ח( הלִּחְתִּמ אֵטוֹחה תא חיִכוֹיֶּשׁ )ז( )ג
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and the listener to whom he is speaking. I will similarly explain VOL-3 אלֹ םִאו ,ויכרָדּ תא הז ידֵי לע ביִטייו ,וֹל ליִעוֹהל לכוּי
Mekor Hachayim that seems very obvious. I did it either because it was necessary for 2 ,וֹתּחכוֹתּ לבּקַי אלֶֹּשׁ ,וֹבּ עדֵוֹי םִאו( .וּהֵערֵ לע דיזהֶשּׁ
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this subject from the perspective of accepting Lashon Hara as truth.
My dear reader, don’t be astonished if occasionally I say something
המ ,הזּה שׁיִאה תמְשׁא תא םיִבּרַל עידִוֹי זא ,וֹל עמְשׁי
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the flow of the statements or because people are often mistaken in
their application. Moreover, if someone carefully analyzes these
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.)'ז ףיִעסבּ ,'ה הצרְי םִא ,ןמּקַל ראֹבי
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statements, he will find at the end of each statement a new, novel
idea. First among them I will explain which people violate the esur
.איִהֶשּׁ המִּמ רֵתוֹי הלועה לידּגי אלֶֹּשׁ )ט( )ד
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of Lashon Hara by their speech.
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Be'er Mayim Chayim on page 187
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,וֹרבחבּ ןֵתוֹנ אוּהֶשׁ ,אוּהה םגְפּהֵמ ,םוֹלָשׁו סח ,תוֹנהל
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K8/1. It makes no difference if the speaker of Lashon Hara is a אלֹו ,'ד ףיִעסבּ ןמּקַל ראבנֶּשׁ וֹמכוּ ,תלעוֹתל ןוּכיֶּשׁ )י( )ה
man or a woman or a close or distant relative (1) (of the “victim”).
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Even though the victim will usually not take offense (2) at the .רבכִּמ וילע וֹל שׁיֶּשׁ ,האנִשׂ דצִּמ אלֹו
speaker either because he is a close friend or because the speaker is
a relative who basically has no intention of demeaning him, rather
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