The fifth detail that we wrote of above, namely, that he intend benefit, is as we shall explain. That is, if the people to whom he tells [the story] can help the one who was robbed, or wronged, or damaged, or shamed, then certainly it is correct to do this [i.e., to expose the perpetrator]. And even if this benefit cannot result through his telling, but his intent is that people distance themselves from the way of wickedness when they hear of it (for people condemn doers of wrong), and perhaps he himself will repent through this of his evil ways and correct his deeds when he hears others condemning him [the offender] for this — [If this is his motivation,] then this, too, is not in the category of lashon hara, and is considered a benefit, since, in any event, his intent is not to derive pleasure from this taint that he ascribes to his friend, but only to be zealous for the truth, that perhaps some future benefit will result. But if he assumes that of a certainty no benefit will result — as when the people he tells it to are also men of wickedness, that they, too, have many times done such evil to people, and they do not consider it a sin at all — to such people he must be careful not to speak of this matter at all. For aside from the fact that no benefit will result from his doing so, great damage may yet result from this. For they may go and relate it to the thief or the wronger or the shamer and they will thereby transgress "You shall not go talebearing among your people." And also, through this, great quarrels are likely to result. And, especially, if, G–d forbid, this can lead to informing, even if all the [above] details are satisfied, it is forbidden to say anything. And know that there is no difference in all of these details as to whether he is asked by the robbed or the damaged or the shamed to "investigate" [the cause of] his damage or his shame, or if he is not asked. For where [to tell] is permitted, it is permitted even if he were not asked. And where it is forbidden (that is, where all of the [above details] were not satisfied), it is not permitted even if he were asked. And even if he is his relative, it is still forbidden. (Many people go astray in this. For if they hear that someone did something to their relative, then even if it is not clear to them what the truth is or what the cause is, they immediately go and requite him [the offender] with evil, thinking that they thereby fulfill the mitzvah of (Isaiah 58:7): "And from your flesh you shall not conceal yourself." They thereby fall into great error, for there is no difference between relative and non-relative in all of the above dinim. For "And from your flesh you shall not conceal yourself" was not said in order to commit an issur, G–d forbid.
2
*(יז) ובאופן זה אינו מותר, רק אם כבר נתגלה הדבר להנגזל והנעשק והניזק, אבל אם לא נתגלה הדבר עדיין להם, נראה שאסור לספר לאחרים, וכפי מה שמבאר לקמן בהלכות רכילות בשם הפוסקים, דאיסור רכילות הוא אפילו אם מספר לאחד מה שפלוני דבר ועשה נגד פלוני, פן יודע להנדון, (יח) דחברך חברא אית ליה, {שחברך חבר יש לו}, ותכנס לו שנאה בלבו על זה, ועין בבאר מים חיים.
הַפְּרָט הַחֲמִישִׁי, שֶׁכָּתַבְנוּ לְעֵיל, שֶׁיְּכַוֵּן לְתוֹעֶלֶת, הוּא כְּמוֹ שֶׁנְּבָאֵר, דְּהַיְנוּ לָא מִבָּעֵי {לא זו בלבד} אִם הָאֲנָשִׁים, שֶׁהוּא מְסַפֵּר לִפְנֵיהֶם יְכוֹלִים הֵם (יד) לַעֲזֹר לַנִּגְזָל וְהַנֶּעֱשָׁק וְהַנִּזָּק וְהַמִּתְבַּיֵּשׁ בְּעִנְיָנָם, בְּודַּאי נָכוֹן לַעֲשׂוֹת הדָּבָר כֵּן. וַאֲפִלּוּ אִם הַתּוֹעֶלֶת הַזֹּאת לֹא תּוּכַל לְהַגִּיעַ עַל יְדֵי סִפּוּרוֹ, (טו) רַק שֶׁהוּא מִתְכַּוֵּן שֶׁיִּתְרַחֲקוּ בְּנֵי אָדָם מִדֶּרֶךְ רֶשַׁע כְּשֶׁיִּשְׁמְעוּ, שֶׁהַבְּרִיּוֹת מְגַנּוֹת פּוֹעֲלֵי אָוֶן, וְאוּלַי הוּא בְּעַצְמוֹ יָשׁוּב עַל יְדֵי זֶה מִדְּרָכָיו הָרָעִים וִיתַקֵּן מַעֲשָׂיו, כְּשֶׁיִּשְׁמַע, שֶׁהַבְּרִיּוֹת מְגַנּוֹת אוֹתוֹ עֲבוּר זֶה, גַּם זֶה אֵינֶנּוּ בִּכְלַל לָשׁוֹן הָרָע, וּלְתוֹעֶלֶת יֵחָשֵׁב, (טז) כֵּיוָן שֶׁעַל כָּל פָּנִים אֵין מְכַוֵּן לֵהָנוֹת מֵהַפְּגָם הַהוּא שֶׁהוּא נוֹתֵן בַּחֲבֵרוֹ, רַק לְקַנִּא לָאֱמֶת, וְאוּלַי תָּבוֹא עַל יְדֵי זֶה תּוֹעֶלֶת עַל לְהַבָּא*. אֲבָל אִם הוּא מְשַׁעֵר, שֶׁבְּוַדַּאי לֹא תִּהְיֶה שׁוּם תּוֹעֶלֶת, כְּגוֹן, אִם הָאֲנָשִׁים שֶׁהוּא מְסַפֵּר לִפְנֵיהֶם גַּם הֵם בַּעֲלֵי הָרֶשַׁע, שֶׁגַּם הֵם עָשׂוּ כַּמָּה פְּעָמִים כְּהָרָעָה הַזֹּאת לַאֲנָשִׁים, וְלֹא נֶחְשַׁב בְּעֵינֵיהֶם לְעָוֹן כְּלָל, לַאֲנָשִׁים כָּאֵלּוּ יִזָּהֵר שֶׁלֹּא לְסַפֵּר כְּלָל עִנְיָן כָּזֶה. כִּי מִלְּבַד שֶׁלֹּא תָּבוֹא שׁוּם תּוֹעֶלֶת מִסִפּוּרוֹ, עוֹד יוּכַל לִצְּמֹחַ מִזֶּה קִלְקוּל גָּדוֹל, כִּי הֵם יֵלְכוּ וִיסַפְּרוּ דָּבָר זֶה לְהַגַּזְלָן וְהָעוֹשֵׁק וְהַמְבַיֵּשׁ וְיַעַבְרוּ עַל יְדֵי זֶה עַל הַלָּאו דְּ"לֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ" וְגַם עַל יְדֵי זֶה רָגִּיל לָבוֹא אַחַר כָּךְ מַחְלוֹקוֹת גְּדוֹלוֹת, וּבִפְרָט אִם, חַס וְשָׁלוֹם, יוּכַל לָבוֹא עַל יְדֵי זֶה לְעִנְיַן מַלְשִׁינוּת, אֲפִלּוּ אִם יֻשְׁלְמוּ כָּל הַפְּרָטִים, גַּם כֵּן אָסוּר לְסַפֵּר שׁוּם דָּבָר. וְדַע, דְּאֵין חִלּוּק בְּכָל אֵלּוּ הַפְּרָטִים, בֵּין אִם בִּקֵּשׁ אוֹתוֹ הַנִּגְזָל וְהַנִּזָּק וְהַמִּתְבַּיֵּשׁ, שֶׁיִּדְרושׁ עֲבוּרוֹ אֶת הֶזֵּקוֹ אוֹ עֶלְבּוֹנוֹ, אוֹ לֹא בִּקְּשׁוֹ. דִּבְאֹפֶן הַמֻּתָּר, הוּא אֲפִלּוּ לֹא בִּקֵּשׁ אוֹתוֹ. וְאֹפֶן הָאָסוּר, דְּהַיְנוּ, אִם לֹא נִשְׁלְמוּ הפְּרָטִים הַנַּ"ל, (יט) לֹא מְהַנִּי אֲפִלּוּ בִּקֵּשׁ אוֹתוֹ. וַאֲפִלּוּ הוּא קְרוֹבוֹ, גַּם כֵּן אָסוּר. (וּבָזֶה נִכְשָׁלִין כַּמָּה אֲנָשִׁים מְאֹד, שֶׁאִם נִשְׁמַע לָהֶם, שֶׁאֶחָד עָשָׂה לִקְרוֹבוֹ דְּבַר מָה, אַף שֶׁלֹּא נִתְבָּרֵר לָהֶם, אִם הוּא אֱמֶת אוֹ סִבַּת הַדָּבָר, הוֹלְכִין וְגוֹמְלִין לוֹ תֵּכֶף רָעָה עֲבוּר זֶה, בְּחָשְׁבָם, כִּי הֵם מְקַיְּמִין בָּזֶה מִצְּוַת {ישעיהו נח ז}: "וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם". וְטוֹעִין בָּזֶה טָעוּת גְּדוֹלָה, כִּי אֵין חִלּוּק בֵּין קָרוֹב לְרָחוֹק לְכָל הַדִּינִים הַנַּ"ל, שֶׁלֹּא נֶאֱמַר "וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם" כְּדֵי לַעֲשׂוֹת אִסוּר, חַס וְשָׁלוֹם).
The fifth detail that we wrote of above, namely, that he intend benefit, is as we shall explain. That is, if the people to whom he tells [the story] can help the one who was robbed, or wronged, or damaged, or shamed, then certainly it is correct to do this [i.e., to expose the perpetrator]. And even if this benefit cannot result through his telling, but his intent is that people distance themselves from the way of wickedness when they hear of it (for people condemn doers of wrong), and perhaps he himself will repent through this of his evil ways and correct his deeds when he hears others condemning him [the offender] for this — [If this is his motivation,] then this, too, is not in the category of lashon hara, and is considered a benefit, since, in any event, his intent is not to derive pleasure from this taint that he ascribes to his friend, but only to be zealous for the truth, that perhaps some future benefit will result. But if he assumes that of a certainty no benefit will result — as when the people he tells it to are also men of wickedness, that they, too, have many times done such evil to people, and they do not consider it a sin at all — to such people he must be careful not to speak of this matter at all. For aside from the fact that no benefit will result from his doing so, great damage may yet result from this. For they may go and relate it to the thief or the wronger or the shamer and they will thereby transgress "You shall not go talebearing among your people." And also, through this, great quarrels are likely to result. And, especially, if, G–d forbid, this can lead to informing, even if all the [above] details are satisfied, it is forbidden to say anything. And know that there is no difference in all of these details as to whether he is asked by the robbed or the damaged or the shamed to "investigate" [the cause of] his damage or his shame, or if he is not asked. For where [to tell] is permitted, it is permitted even if he were not asked. And where it is forbidden (that is, where all of the [above details] were not satisfied), it is not permitted even if he were asked. And even if he is his relative, it is still forbidden. (Many people go astray in this. For if they hear that someone did something to their relative, then even if it is not clear to them what the truth is or what the cause is, they immediately go and requite him [the offender] with evil, thinking that they thereby fulfill the mitzvah of (Isaiah 58:7): "And from your flesh you shall not conceal yourself." They thereby fall into great error, for there is no difference between relative and non-relative in all of the above dinim. For "And from your flesh you shall not conceal yourself" was not said in order to commit an issur, G–d forbid.
*(יז) ובאופן זה אינו מותר, רק אם כבר נתגלה הדבר להנגזל והנעשק והניזק, אבל אם לא נתגלה הדבר עדיין להם, נראה שאסור לספר לאחרים, וכפי מה שמבאר לקמן בהלכות רכילות בשם הפוסקים, דאיסור רכילות הוא אפילו אם מספר לאחד מה שפלוני דבר ועשה נגד פלוני, פן יודע להנדון, (יח) דחברך חברא אית ליה, {שחברך חבר יש לו}, ותכנס לו שנאה בלבו על זה, ועין בבאר מים חיים.