And now we shall explain what we wrote above (section 2) [about demeaning one] "in respect to 'strength.'" That is, to say about one before the men of the city that he is by nature a weak man. This [i.e., the din in this case] depends [upon the circumstances]. If, according to the circumstances, he can be harmed by this, as when he is a day-laborer or a teacher (and there are many of this kind), then certainly what he says is in the category of lashon hara. And, "in respect to wealth." That is, to say about one before others that he is poor or not wealthy — "as they say about him in the city" — and that whatever he has is on credit to others. This, too, is in the category of lashon hara. For certainly, if this becomes public knowledge, he will not thereafter find anyone to extend him credit, and this will cause him harm and great distress, and it will threaten his very livelihood. And, over all, the man of heart must certainly take care (if he intends no [particular] benefit), that there not result from this any harm to the one spoken about. And if, in all of these instances, he must say what he does in anticipation of some benefit, all of this will be treated below (i.e., in which circumstances and by what means), the L–rd willing. (viz. Part II, Principle 9.) And one must take great care not to be hasty to be lenient in this matter and say: "I do not intend to demean this man but [to derive] such and such benefit." For there are many details that must first be resolved. (viz. Part II, Principle 9.)
וְעַתָּה נְבָאֵר מַה שֶּׁכָּתַבְנוּ לְמַעְלָה, הֵן בִּגְבוּרָה. הַיְנוּ לְסַפֵּר עַל אֶחָד לִפְנִי אַנְשֵׁי הָעִיר שֶׁהוּא בְּטִבְעוֹ אִישׁ חָלוּשׁ, תָּלוּי בָּזֶה, אִם לְפִי עִנְיָנָיו יוּכַל לְהִסָבֵב לוֹ מִזֶּה רָעָה, דְּהַיְנוּ, אִם הוּא שְׂכִיר יוֹם אוֹ מְלַמֵּד וְכַיּוֹצֵא בְּאֵלּוּ הרְבֵּה, אָז בְּוַדּאי בִּכְלַל עֲוֹן לָשׁוֹן הָרָע הוּא. וְהֵן בְּעֹשֶר, הַיְנוּ לְסַפֵּר עַל אֶחָד לִפְנִי אֲנָשִׁים שֶׁהוּא אִישׁ עָנִי אוֹ אֵינְנּוּ אָמִּיד, כְּמוֹ שֶׁאוֹמְרִים עָלָיו בָּעִיר, וּמַה שֶּׁיֵּשׁ לוֹ הוּא חַיָּב לַאֲחֵרִים כְּנֶגֶד זֶה, גַּם זֶה בִּכְלַל לָשׁוֹן הָרָע הוּא, כִּי בְּוַדַּאי אִם יִתְפַּרְסֵם זֶה בָּעִיר, לֹא יִמְצָּא אַחַר כָּךְ, מִי שֶׁיִּתֵּן לוֹ בְּאַשְׁרַאי, וְיָבוֹא מִזֶּה לִידֵי הֶזֵּק וְצַּעַר גָּדוֹל וּבָזֶה יוֹרֵד לְחַיָּיו ממָּשׁ, וְעל הַכֹּל צָּרִיךְ הָאִישׁ הַנִּלְבָּב לָשׂוּם עֵינָיו, כֵּיוָן שֶׁאֵינוֹ מְכַוֵּן לְתוֹעֶלֶת, בְּוַדַּאי צָּרִיךְ לִזָּהֵר מְאֹד מְאֹד, שֶׁלֹּא יֵצֵּא מִזֶּה קִלְקוּל לְהַנִּדּוֹן. וְאִם בְּכָל אֵלּוּ הֻכְרַח לְסַפֵּר לְשׁוּם תּוֹעֶלֶת, מְבֹאָר הַכֹּל אִם יִרְצֶה ה' לְקַמָּן בְּחֵלֶק ב' בִּכְלָל ט' בְּאֵיזֶה עִנְיָן וּבְאֵיזֶה אֹפֶן, וּמְאֹד מְאֹד יֵשׁ לִזָּהֵר שֶׁלֹּא לְמַהֵר לְהָקֵל בַּדָּבָר וְלוֹמַר: אֵינֶנִּי מְכַוֵּן לְגַנּוֹת לְהַנִּדּוֹן, רַקּ לְתוֹעֶלֶת שֶׁיֵּצֵּא מִזֶּה, כִּי יֵשׁ בָּזֶה פְּרָטִים רַבִּים כְּמוֹ שֶׁמְּבֹאָר לְהַמְעַיֵּן הֵיטֵב בִּכְלָל ט' עַיֵּן שָׁם
And now we shall explain what we wrote above (section 2) [about demeaning one] "in respect to 'strength.'" That is, to say about one before the men of the city that he is by nature a weak man. This [i.e., the din in this case] depends [upon the circumstances]. If, according to the circumstances, he can be harmed by this, as when he is a day-laborer or a teacher (and there are many of this kind), then certainly what he says is in the category of lashon hara. And, "in respect to wealth." That is, to say about one before others that he is poor or not wealthy — "as they say about him in the city" — and that whatever he has is on credit to others. This, too, is in the category of lashon hara. For certainly, if this becomes public knowledge, he will not thereafter find anyone to extend him credit, and this will cause him harm and great distress, and it will threaten his very livelihood. And, over all, the man of heart must certainly take care (if he intends no [particular] benefit), that there not result from this any harm to the one spoken about. And if, in all of these instances, he must say what he does in anticipation of some benefit, all of this will be treated below (i.e., in which circumstances and by what means), the L–rd willing. (viz. Part II, Principle 9.) And one must take great care not to be hasty to be lenient in this matter and say: "I do not intend to demean this man but [to derive] such and such benefit." For there are many details that must first be resolved. (viz. Part II, Principle 9.)