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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Lashon Hara ערה ןושל ירוסיא תוכלה
Kelal Yud - Halachah 5 ט הכלה - י ללכ

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4 law (K10/4) cited above and its related Hagahah. Wherever there is a .בא ג"י ,ןסינ 'ג ,ולסכ ג"כ - תרבועמ הנש .בא ח"י ,ןסינ ח"י ,ולסכ ח"י - הטושפ הנש :ימוי חול
possibility of a meaningful beneficial outcome, even if the matter was still
not public knowledge, it is permissible to repeat those remarks. But if a
useful outcome is unlikely, it would be forbidden to repeat those remarks םייחה רוקמ
even if the speaker repeating those remarks complied with all of the rules
(in K10/2). ,שׁיִא ינְפּ אָשּׂי אלֹ יִכּ ,םיִבּרַל קזחמ )וכ( רפּסְמה םִאו .ט
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Regarding what I wrote “And most certainly it is forbidden to disclose
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those Lashon Hara remarks directly to the ‘victim’,” Rabbeinu Yonah does ,וינפבּ רבּדַי וֹתוֹא ,וֹרבח ינְפִבּ אלֶֹּשׁ ,רמאֹי רֶשׁא לכּ תאו
not allow the remarks to be repeated except in a situation where society רֶשׁא ,וֹמּע ךְוֹתבּ ןכּ םגּ קזחהו ,שׁיִא ינְפִּמ רוּגי אלֹו )זכ(
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was aware of them and even so the speaker may repeat them to others
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but not to the victim. A careful reading of Rabbeinu Yonah’s language in )חכ( ,הלוע רבדּ םיִשׁנאל רפּסל רָתּמ ,תמא קרַ רבּדַי אלֹ
section #221 where he writes “It is permissible to repeat those remarks in
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order to assist the “injured party” etc.,” means he repeats those remarks to וּלִּפא ,וֹתּחכוֹתּ לבּקַי אלֶֹּשׁ ,וֹבּ עדֵוֹיו ,וֹרבחל םדא הֶשׂוֹעֶשׁ
others (but not to the victim).
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וּהוּדְשׁחי אלֹ םיִעְמוֹשּׁה - הזכּ שׁיִאל יִכּ ,אָתלְתּ יפּאבּ אלֶֹּשׁ
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Regarding what I wrote “and his ridicule (was directed against the important
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\ prestigious people)” meaning, (it would be permissible) to put this רֹזֲעלו תמאל אנּקַל ןוּכְּתִמ אוּהֶשׁ קרַ ,ןרְָקַּשׁל וֹא ףנוֹחל
“someone” into “cherem” \ to excommunicate him, as this law is brought .לֹכ ינְפִבּ םיִערָה םיִשֲׂעמּה תוֹנּגלוּ וֹל םַשׁא רֶשׁאל
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down in Shulchan Aruch Yoreh De’Ah section # 334, paragraph #16, that
a person who hears “someone” demean a Torah Scholar, even if this rav
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was not present to hear the insult (Be’er HeTev [25]), is allowed to put that ,דֹאְמ רהזִּל ךְירִצ ,'ח ףיִעסבּ וּנבַתכֶּשׁ המּבּ ןכו ,הזבּ ךְַא
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“someone” into “cherem” and we are not concerned (with the possibility)
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that word of the denigration will get back to the rav. However, it would אלֹ יִכּ ,ןמיִסּה תלִּחְתִבּ ל"נּה םיִטרְָפּה לכּ הזבּ וּרסחי אלֶֹּשׁ
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be forbidden to disclose those remarks directly to the “victim” (i.e., the .אָתלְתּ יפּאדּ טרְָפּה קרַ ,םהֵמ וּנרְסח
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subject of those remarks) even if this victim was a great Torah Scholar.
A clear proof to this concept comes from Gemara Moed Katan (16a) “and
how do we know that if the court’s agent was insulted (by the person being
summoned) and the agent reported what happened back to the Beit Din,
his remarks are exempt from the esur of Lashon Hara? (Answer‑) Because םייח םימ ראב
the Torah teaches (regarding Datan and Aviram) (Bamidbar 16:14) “even
if their eyes were gouged out we still will not comply with the summons.” ירעשב הנוי 'ר בתכ ןכ .'וכו םיברל קזחומ )וכ(
According to the text version of the Rosh (Moed Katan, 3 perek, 5
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paragraph) and the (Ran) [Nimukei Yosef] (commenting on the Rif, 8a) .ח"כר רמאמב הבושת
the remarks of the court’s agent were in the context of Rechilut (and not
Lashon Hara) meaning the report made by the court’s agent to Moshe .ףנוחד דשחה רוסי הזבד .שיא ינפמ רוגי אלו )זכ(
Rabbeinu A”H concerning Datan and Aviram’s insult \ (threat) “the eyes
of those men (i.e., Moshe and his court) should be gouged out.” Datan ורמאי ןיידע ה"לאד ,תמא קר רבדי אל רשא ש"מו
and Aviram were despicable low‑lifes in society. While they lived in
Egypt they informed on Moshe Rabbeinu (and Pharaoh sentenced Moshe ונוע לע הליג אלש היארהו רקש אוה הזה רבדהש
to death forcing him to flee for his life). When they were traveling in the .הנושאר וינפב
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