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Sefer Chafetz Chayim
Hilchot Esurei Lashon Hara

Kelal Dalet - Halachah 2

do good, etc.12 This is all in the context of interpersonal sins. But in the
context of (sins committed by) this man in his relationship with G‑d, if
the private rebuke was ineffective and this man did not repent, then we
see to it that he is publicly humiliated and that his wrongdoing is publicly
disclosed and we insult him directly and belittle him and curse him until
such time that he (does Teshuvah) and returns to become good, as this was
done by all of Israel’s prophets.” But the implication is that as long as he
did not commit the same sin after being reprimanded one may not disclose
his wrongdoing.13

Mekor Hachayim

K4/2. It makes no difference if the offense is a Torah imposed

Lav or a Torah imposed Aseh that is commonly known in Jewish
society to be forbidden, because most certainly the “victim” would
be deeply humiliated by anyone who heard this story. Even if the
incident is something that many people in Jewish society are not
careful to observe (5), and this person will not suffer great shame,
for example, saying that this person does not want to learn Torah
(6) or that this person said something that was not true (unless there
is some benefit to making the statement, that he told his fellow Jew
that the incident was a lie and his intention is only to be helpful,
as I will explain further on in the 10th Kelal, in the 4th halacha)
or something comparable. Nevertheless, disclosing the incident is
forbidden because ultimately, based on what the speaker said this
person is someone who does not fulfill the mitzvot of the Torah
(in a way that is appropriate to his means or abilities). (One may
not) Even to say something about him in the context of mitzvot,
for example, that he is stingy and does not honor the Shabbat in a

12 The Rambam explains that if a person rebukes a fellow Jew for committing a
sin, he must be careful not to embarrass him even if the rebuke is in private
and certainly he may not embarrass him in public. This only applies to
interpersonal sins. But if the transgression involved sins in man’s relationship
with G‑d and the rebuke was unsuccessful in stopping this person from
sinning, then he must be rebuked in public until he stops. It is evident from the
Rambam that within the context of interpersonal transgressions, even after

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