But in spite of this it seems to me that if he assumes that by telling others how Ploni wronged him in money matters or the like, future benefit may result, as when he tells people whose words would be heeded by him [the accused] if they reproved him, and through this he would perhaps return the theft to him or [repair] the damage and the like — [If he assumes this,] he is permitted to tell them and to request their assistance in this. And sometimes future benefit may arise even when the consideration is not money, but pain, shame, verbal wronging and the like. As when it becomes known to him clearly that Ploni is planning to vilify him for a certain thing. If he tells this to prominent men or to the relatives of Ploni, and explains to them the truth of the matter, so that they themselves can see that the din is with him, perhaps they will stop him from this. Or even if it is something that has already passed, Ploni already having vilified him; but he assumes that if he does not speak of it to his relatives or to prominent men, to stop him, he will come to vilify him again — In all such cases and the like, he is permitted to tell this to others, even though by his doing so, his friend will be shamed before the listeners. For this [to shame him] is not the intent of the speaker, but only to guard himself against monetary loss, pain, or shame.
וְאַף עַל פִּי כֵן נִרְאֶה לִי, דְּאִם הוּא מְשַׁעֵר, שֶׁעַל יְדֵי זֶה, שֶׁיְּסַפֵּר לַאֲנָשִׁים, הַאֵיךְ שֶׁפְּלוֹנִי (לג) עָשָׂה לוֹ עַוְלָה בְּעִנְיַן מָמוֹן וְכַיּוֹצֵא בָּזֶה, תּוּכַל לָבוֹא לוֹ מִזֶּה תּוֹעֶלֶת עַל לְהַבָּא, כְּגוֹן, שֶׁיְּסַפֵּר לַאֲנָשִׁים, שֶׁדִּבְרֵיהֶן נִשְׁמָעִין לוֹ, אִם יוֹכִיחוּהוּ עַל זֶה, וְאוּלַי עַל יְדֵי זֶה יָשִׁיב לוֹ הַגְּזֵלָה וְהַהֶזֵּק וְכַיּוֹצֵא בָּזֶה, (לד) מֻתָּר לוֹ לְסַפֵּר לָהֶם וּלְבַקֵּשׁ מֵאִתָּם, שֶׁיְּסַיְּעוּהוּ בָּזֶה. וְלִפְעָמִּים יְצֻיַּר תּוֹעֶלֶת עַל לְהַבָּא מֵהַסִפּוּר, אֲפִלּוּ שֶׁלֹּא בְּעִנְיַן מָמּוֹן, (דְּהַיְנוּ עִנְיַן צַּעַר וּבֹשֶת וְאוֹנָאַת דְּבָרִים וְכַיּוֹצֵא בָּזֶה), כְּגוֹן, אִם נוֹדַע לוֹ בְּבֵרוּר, אֵיךְ שֶׁפְּלוֹנִי רוֹצֶּה לְחָרְפוֹ וּלְגַדְּפוֹ עַל דָּבָר פְּלוֹנִי וּפְלוֹנִי, אִם יְסַפֵּר זֶה לַאֲנָשִׁים חֲשׁוּבִים אוֹ לִקְרוֹבָיו שֶׁל פְּלוֹנִי, וְיַעֲרִיךְ לִפְנֵיהֶם אֶת אֲמִתַּת הָעִנְיָן, וְיִרְאוּ בְּעַצְּמָם שֶׁהַדִּין עִמּוֹ, אֶפְשָׁר שֶׁיִּמְנְעוּהוּ מִּזֶּה, אוֹ אֲפִלּוּ הוּא דָּבָר, שֶׁכְּבָר עָבַר, שֶׁכְּבָר חֵרֵף אוֹתוֹ, אַךְ שֶׁהוּא מְשַׁעֵר, שֶׁאִם לֹא יְסַפֵּר הַדָּבָר לִקְּרוֹבָיו, אוֹ לַאֲנָשִׁים חֲשׁוּבִים, כְּדֵי שֶׁיִּמְנְעוּהוּ מִזֶּה, יָבוֹא עוֹד לְחָרְפוֹ וּלְגַדְּפוֹ (לה) בְּכָל אֵלּוּ הָאֳפָנִים וְכַיּוֹצֵּא בָּזֶה, מֻתָּר לְסַפֵּר הַדָּבָר לִבְנִי אָדָם, אַף שֶׁעַל יְדֵי הַסִפּוּר יִתְבַּזֶּה חֲבֵרוֹ לִפְנִי הַשּׁוֹמְעִים, כֵּיוָן דְּאֵין כַּוָּנַת הַמְספֵּר לָזֶה, רַק הוּא רוֹצֶּה לִשְׁמֹר אֶת עַצְּמוֹ, שֶׁלֹּא יִהְיֶה לוֹ מִמֶּנּוּ נְזֶק בְּעִנְיַן מָמוֹן אוֹ צַּעַר וּבִיּוּשׁ.
But in spite of this it seems to me that if he assumes that by telling others how Ploni wronged him in money matters or the like, future benefit may result, as when he tells people whose words would be heeded by him [the accused] if they reproved him, and through this he would perhaps return the theft to him or [repair] the damage and the like — [If he assumes this,] he is permitted to tell them and to request their assistance in this. And sometimes future benefit may arise even when the consideration is not money, but pain, shame, verbal wronging and the like. As when it becomes known to him clearly that Ploni is planning to vilify him for a certain thing. If he tells this to prominent men or to the relatives of Ploni, and explains to them the truth of the matter, so that they themselves can see that the din is with him, perhaps they will stop him from this. Or even if it is something that has already passed, Ploni already having vilified him; but he assumes that if he does not speak of it to his relatives or to prominent men, to stop him, he will come to vilify him again — In all such cases and the like, he is permitted to tell this to others, even though by his doing so, his friend will be shamed before the listeners. For this [to shame him] is not the intent of the speaker, but only to guard himself against monetary loss, pain, or shame.