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Sefer Chafetz Chayim
Hilchot Esurei Lashon Hara

Kelal Dalet - Halachah 7

Rabbeinu Yonah as he wrote this in section #218 and as the Rambam wrote
in his commentary on the first perek of Mishnah Avot (6th mishnah).

(4/7/2)-(30).. to disclose his shame: Please reference Rabbeinu

Yonah (Shaare Teshuvah, 3rd sha’ar) in section #219, (concerning one who
repudiates Hashem, etc.) where he writes that it is permissible to denigrate
this person who was contemptuous of Hashem’s word and to publicly
disclose his disgusting lifestyle. Chazal have taught (Gemara Yomah
(86b) “we publicize (the identity of one who appears to be righteous but
is in fact a sinner).” From his words, the implication is that some people
did not know this person was a Rasha. And if that is so then there is an
apparent question – granted he is a Rasha, but still there is a (potential)
suspicion that perhaps people will think the speaker is slandering this
person. Therefore we must understand the words of Rabbeinu Yonah
in the context of this person who was not careful to avoid violating one
specific sin (where this person considered one aveirah to be irrelevant)
and he willfully transgressed it openly many times, therefore society has
already perceived him as an absolutely evil person and it is permissible to
even disclose his private transgressions as there is no suspicion that the
speaker who made this disclosure spoke any Lashon Hara. But truthfully
speaking, the language of the Rabbeinu Yonah using this understanding is
difficult. And also in section #218 in the citation beginning with the words
“examined this person’s lifestyle and determined…one could disclose this
person’s sins,” the implication is that in all circumstances it is permissible
to disclose the sins of this kind of person. And if so the question once
again returns; (how could someone publicly denigrate this person) perhaps
this will be cause for suspicion that he is speaking Lashon Hara and is
slandering this person?”

However if one carefully reviews the halacha the reason becomes obvious
why in all circumstances it is permissible to publicly disclose this person’s
disgusting lifestyle. This is obvious, since the Gemara Pesachim (113b)
cited above (in the 14th notation of the Be’er Mayim Chayim) that taught
it was forbidden to make a public disclosure was only referring to a case
where this person only committed a sin once, that his Yetzer Hara got the
better of him this one time, as I wrote above. This person is still not in the
category of flatterers,” and it is not relevant to say that in this one instance
it is permissible to disclose his behavior in order that people will stay away
from him and not commit the same sin. However, if this person repeatedly
commits this sin and thereby is no longer considered “your fellow Jew”
but now enters the category of “flatterers” (whose behavior can influence

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