But if it appeared to them [see Rabbeinu Yonah 215, 218, and 220] that the sinner knew of the issur itself, and committed the sin intentionally — such as illicit relations, the eating of forbidden foods, or the like — the knowledge of this issur having spread in Israel, the following must be taken into consideration: "If he is "mediocre" in other things, usually guarding himself from sin, and in this sin having been seen to transgress only once and in secret, it is forbidden to reveal his sin to others, even not in his [the sinner's] presence, and he who does reveal it is guilty in doing so. For perhaps that sinner has repented of his evil way and his mind has been in turmoil over that sin, and he has been forgiven by the L–rd. For the root of repentance is bitterness of heart, and if he [the viewer] makes this sin public, he [the sinner] will be an object of scorn and mockery in men's eyes — after having repented of his evil and having been forgiven for his sin! Therefore, the fool, who mentions his sin, will himself be sinful and guilty. And it is not to be revealed even to the judges of the city, even if he has with him a second witness to substantiate his claim (for if not, then even without this [possibility of his having repented] it is forbidden to reveal it; for [since he is only a single witness], the judges are forbidden to believe his words and can only confirm him as "a speaker of lashon hara," as we shall explain below), and there can be no benefit in his doing so [i.e., in revealing the sin]. But he must reprove him in private for having rebelled against his G–d by sinning, and [he must] tell him to take care to "fence himself off" from the factors that brought him to it, so that he not come to sin again. And his reprover must take care to speak to him gently, so as not to shame him, as it is written (Vayikra 19:17): "Reprove shall you reprove your neighbor, but do not bear sin because of him [in reproving him harshly]." And all of this that we have written applies even if he is only a mediocre person in other respects; how much more so if he is a Torah scholar and a fearer of sin, who was suddenly overpowered by his evil inclination, in which instance it is a great sin to publicize his sin. And it is forbidden even to bethink himself of it, for [it is to be assumed that] he certainly repented and that though his evil inclination overpowered him once, his spirit is bitter unto him and his heart is extremely fearful within him over his guilt. As Chazal have said (Berachoth 19a): "If you have seen a Torah scholar who transgressed at night, do not think evil of him in the daytime, for he has certainly repented."
2
*וכל זה שכתבנו באלו הסעיפים הוא בשאין הדבר הזה מועיל לאפרושי מאסורא, אבל אם הוא (יט) מועיל לאפרושי מאסורא, כגון, שראה לאשת איש שזנתה, דמן הדין נאסרה עבור זה להבעל, אפלו ראה דבר זה ביחידי, צריך (כ) לגלות (כא) להבעל כדי להפרישו מאסור, ודוקא אם ראה בעצמו שזנתה, דמן הדין נאסרה על ידי זנות להבעל, אבל אם שמע זה מאנשים אחרים, דמן הדין לא נאסרה על ידי זה להבעל, או שאר אפנים כיוצא בזה אסור לגלות. ואפלו אם ראה בעצמו שזנתה, לא יגלה, רק אם הוא משער, (כב) שאפשר שהבעל יאמין לו כבי תרי (כשני עדים) ויפרש על ידי זה ממנה, אבל בלאו הכי אסור לו לגלות דבר זה להבעל וכל שכן לזולתו.
אֲבָל אִם (יג) יֵרָאֶה לָהֶן, שֶׁהַחוֹטֵא יָדַע אֶת עֶצֶּם אִסוּרוֹ וְגַם בְּמִתְכַּוֵּן עָשָׂה אֶת הַחֵטְא כְּבִיאַת עֲרָיוֹת וַאְכִילַת דְּבָרִים אֲסוּרִים וְכַיּוֹצֵּא בָּזֶה, (יד) שֶׁנִּתְפַּשֵּׁט יְדִיעַת אִסוּרָן בְּיִשְׂרָאֵל, תָּלוּי בָּזֶה, אִם הוּא אָדָם בֵּינוֹנִי בִּשְׁאָרֵי דְּבָרִים, שֶׁדַּרְכּוֹ לְהִשְׁתַּמֵּר עַל פִּי הָרֹב מֵהַחֵטְא, וּבָזֶה לֹא רָאוּהוּ שֶׁנִּכְשַׁל, רַק פַּעַם אַחַת בַּסֵתֶר, אֲסוּרִין לְגַלּוֹת אֶת חֶטְאוֹ לַאֲחֵרִים, (טו) אֲפִלּוּ שְׁלֹּא בְּפָנָיו, וְהַמְגַלֶּה אוֹתוֹ, אָשׁוֹם אָשַׁם עַל זֶה כִּי אוּלַי הַחוֹטֵא הַהוּא שָׁב מִדַּרְכּוֹ הָרָעָה וִיגוֹנָיו בְּרַעֲיוֹנָיו עַל זֶה הַחֵטְא וְהוּא נְשׂוּא עָוֹן לִפְנִי ה', כִּי עִקַּר הַתְּשׁוּבָה לְפִי מְרִירוּת הַלֵּב, וּכְשֶׁיְּסַפֵּר זֶה אֶת הַחֵטְא לִפְנִי הֶהָמוֹן, יִהְיֶה לְבוּז וּלְקָלוֹן בְּעֵינֵיהֶם, אַחַר אֲשֶׁר נִחַם עַל רָעָתוֹ וְנִסְלַח לוֹ עַל עֲוֹנוֹ, עַל כֵּן יֶחֱטָא וְאָשֵׁם הָאֱוִיל הַמַּזְכִּיר עֲוֹנוֹ. (טז) וַאֲפִלּוּ לְדיָּנִי הָעִיר אֵין לְגלּוֹת, וְאַף שֶׁיֵּשׁ אִתּוֹ עֵד שֵׁנִי לְהָקִים דָּבָר (דְּאִי לֹא בְּלָאו הָכִי {בלא זה} אָסוּר לְגַלּוֹת, כִּי אֲסוּרִין הַדַּיָּנִים לְהַאֲמִין לִדְבָרָיו וְיַחֲזִיקוּ אוֹתוֹ רַק לְבַעַל לָשׁוֹן הָרָע, וּכְמוֹ שֶׁנִּכְתֹּב אַחַר כָּךְ) כֵּיוָן שֶׁלֹּא יִהְיֶה תּוֹעֶלֶת מִדָּבָר זֶה, רַק צָרִיךְ לְהוֹכִיחַ אוֹתוֹ (יז) בֵּינוֹ לְבֵין עַצְּמוֹ, עַל אֲשֶׁר הִמְרָה אֶת אֱלֹהָיו בְּחֶטְאוֹ, וְשֶׁיִּרְאֶה לִגְדֹּר אֶת עַצְּמוֹ מִכָּאן וָאֵילָךְ מֵהַסִבּוֹת שֶׁהֱבִיאוּהוּ לָזֶה, כְּדֵי שֶׁלֹּא יָבוֹא עוֹד לִידֵי חֵטְא, וְיִזָּהֵר הַמּוֹכִיחוֹ לְדַבֵּר לוֹ בְּלָשׁוֹן רַכָּה כְּדֵי שֶׁלֹּא יַכְלִימֶּנּוּ, כְּדִכְתִיב: "הוֹכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ וְלֹא תִשָּׂא עָלָיו חֵטְא" (יח) וְכָל זֶה שֶׁכָּתַבְנוּ הוּא אֲפִלּוּ אִם הוּא רַק אָדָם בֵּינוֹנִי בִּשְׁאָר דְּבָרִים, וְכָל שֶׁכֵּן אִם הוּא אִישׁ תַּלְמִיד חָכָם וִירֵא חֵטְא, אַךְ עַתָּה גָּבַר יִצְּרוֹ עָלָיו, בְּוַדַּאי עָוֹן גָּדוֹל הוּא לְפַרְסֵם חֶטְאוֹ וְאָסוּר אֲפִלּוּ לְהַרְהֵר אַחֲרָיו כִּי בְּוַדַּאי עָשָׂה תְּשׁוּבָה, וְאַף אִם יִצְרוֹ נִתְחַזֵּק עָלָיו פַּעַם אַחַת, נַפְשׁוֹ מָרָה לוֹ אַחַר כָּךְ עַל זֶה וּלְבָבוֹ יָרֵא וְחָרֵד מְאֹד עַל אַשְׁמָתוֹ, וּכְמוֹ שֶׁאָמְרוּ חֲזַ"ל: אִם רָאִיתָ תַּלְמִיד חָכָם, שֶׁעָבַר עֲבֵרָה בַּלַּיְלָה אַל תְּהַרְהֵר אַחֲרָיו בַּיּוֹם, שֶׁבְּוַדַּאי עָשָׂה תְּשׁוּבָה *.
But if it appeared to them [see Rabbeinu Yonah 215, 218, and 220] that the sinner knew of the issur itself, and committed the sin intentionally — such as illicit relations, the eating of forbidden foods, or the like — the knowledge of this issur having spread in Israel, the following must be taken into consideration: "If he is "mediocre" in other things, usually guarding himself from sin, and in this sin having been seen to transgress only once and in secret, it is forbidden to reveal his sin to others, even not in his [the sinner's] presence, and he who does reveal it is guilty in doing so. For perhaps that sinner has repented of his evil way and his mind has been in turmoil over that sin, and he has been forgiven by the L–rd. For the root of repentance is bitterness of heart, and if he [the viewer] makes this sin public, he [the sinner] will be an object of scorn and mockery in men's eyes — after having repented of his evil and having been forgiven for his sin! Therefore, the fool, who mentions his sin, will himself be sinful and guilty. And it is not to be revealed even to the judges of the city, even if he has with him a second witness to substantiate his claim (for if not, then even without this [possibility of his having repented] it is forbidden to reveal it; for [since he is only a single witness], the judges are forbidden to believe his words and can only confirm him as "a speaker of lashon hara," as we shall explain below), and there can be no benefit in his doing so [i.e., in revealing the sin]. But he must reprove him in private for having rebelled against his G–d by sinning, and [he must] tell him to take care to "fence himself off" from the factors that brought him to it, so that he not come to sin again. And his reprover must take care to speak to him gently, so as not to shame him, as it is written (Vayikra 19:17): "Reprove shall you reprove your neighbor, but do not bear sin because of him [in reproving him harshly]." And all of this that we have written applies even if he is only a mediocre person in other respects; how much more so if he is a Torah scholar and a fearer of sin, who was suddenly overpowered by his evil inclination, in which instance it is a great sin to publicize his sin. And it is forbidden even to bethink himself of it, for [it is to be assumed that] he certainly repented and that though his evil inclination overpowered him once, his spirit is bitter unto him and his heart is extremely fearful within him over his guilt. As Chazal have said (Berachoth 19a): "If you have seen a Torah scholar who transgressed at night, do not think evil of him in the daytime, for he has certainly repented."
*וכל זה שכתבנו באלו הסעיפים הוא בשאין הדבר הזה מועיל לאפרושי מאסורא, אבל אם הוא (יט) מועיל לאפרושי מאסורא, כגון, שראה לאשת איש שזנתה, דמן הדין נאסרה עבור זה להבעל, אפלו ראה דבר זה ביחידי, צריך (כ) לגלות (כא) להבעל כדי להפרישו מאסור, ודוקא אם ראה בעצמו שזנתה, דמן הדין נאסרה על ידי זנות להבעל, אבל אם שמע זה מאנשים אחרים, דמן הדין לא נאסרה על ידי זה להבעל, או שאר אפנים כיוצא בזה אסור לגלות. ואפלו אם ראה בעצמו שזנתה, לא יגלה, רק אם הוא משער, (כב) שאפשר שהבעל יאמין לו כבי תרי (כשני עדים) ויפרש על ידי זה ממנה, אבל בלאו הכי אסור לו לגלות דבר זה להבעל וכל שכן לזולתו.