In this principle there will be explained the issur of speaking lashon hara, in all of its aspects. It contains fourteen sections. In the foregoing principle we have explained what is called "lashon hara," in all of its aspects, and, likewise, the din against accepting lashon hara. And now, in this principle, we shall explain the issur of speaking lashon hara, which the Torah forbade us: the nature of the speaker, the one spoken of, and the one before whom it is spoken, all in order. And, likewise, we shall explain the accepting of lashon hara. Therefore, let it not be cause for wonder in the eyes of the reader that I sometimes write something very simple. This is so that the sequence of things be consistent or because it is something that many err in. Also, if he reads carefully, he will find at the end of each subject something new. First we shall explain the nature of the speaker.
הִנֵּה בַּכְּלָלִים שֶׁעָבְרוּ בֵּארְנוּ, מַה נִּקְּרָא לָשׁוֹן הָרָע בְּכָל עִנְיָנָיו, וְכֵן כְּהַאי גַּוְנָא {וכן כיוצא בזה} בְּדִין קבָּלַת לָשׁוֹן הָרָע. וְעַתָּה בִּכְלָל זֶה נְבָאֵר בְּאִסוּר סִפּוּר לָשׁוֹן הָרָע, שֶׁאָסְרָה לָנוּ התּוֹרָה, מַהוּתוֹ שֶׁל המְסַפֵּר, וְאֶת שֶׁהוּא מְסַפֵּר עָלָיו, וְהָאִישׁ שֶׁהוּא מְסַפֵּר לְפָנָיו, הַכֹּל כְּסִדְרָן, וְכֵן כְּהַאי גַּוְנָא נְבָאֵר בְּעִנְיַן קַבָּלַת לָשׁוֹן הָרָע, וְלָכֵן אַל יִפָּלֵא בְּעֵינִי הַקּוֹרֵא, כִּי לִפְעָמִים אֲנִי מעְתִּיק דָּבָר פָּשׁוּט מְאֹד, וְהוּא מִפְּנֵי שֶׁיִּהְיוּ הֶמְשֵׁךְ המַאֲמָרִים כְּסִדְרָן, אוֹ מִפְּנֵי שֶׁהוּא דָּבָר, שֶׁרַבִּים מִשְׁתַּבְּשִׁין בָּזֶה, וְגַם כְּשֶׁיְּעַיֵּן הֵיטֵב, יִמְצָּא בְּסוֹף כָּל עִנְיָן דְּבר חִדּוּשׁ. וְרִאשׁוֹנָה נְבָאֵר אֶת מהוּתוֹ שֶׁל המְספֵּר.
In this principle there will be explained the issur of speaking lashon hara, in all of its aspects. It contains fourteen sections. In the foregoing principle we have explained what is called "lashon hara," in all of its aspects, and, likewise, the din against accepting lashon hara. And now, in this principle, we shall explain the issur of speaking lashon hara, which the Torah forbade us: the nature of the speaker, the one spoken of, and the one before whom it is spoken, all in order. And, likewise, we shall explain the accepting of lashon hara. Therefore, let it not be cause for wonder in the eyes of the reader that I sometimes write something very simple. This is so that the sequence of things be consistent or because it is something that many err in. Also, if he reads carefully, he will find at the end of each subject something new. First we shall explain the nature of the speaker.