1אִם אֶחָד (כו) גִּלָּה לַחֲבֵרוֹ בְּאַפֵּי תְּלָתָא עִנְיַן עִסְקוֹ וּמִסְחָרוֹ וְכַיּוֹצֵּא בָּזֶה, (כז) דְּבָרִים אֲשֶׁר בִּסְתָמָא אָסוּר אַחַר כָּךְ לְגַלּוֹת לְאַחֵר, פֶּן יוּכַל לְהַגִּיעַ לוֹ עַל יְדֵי זֶה הֶזֵּקּ אוֹ צַעַר, אַךְ עַתָּה שֶׁגִּלָּה לוֹ דָּבָר זֶה בְּאַפֵּי תְּלָתָא, אִם כֵּן רָאִינוּ שֶׁאֵינוֹ חוֹשֵׁשׁ לָזֶה, אַף אִם יִתְגַּלֶּה לְבַסוֹף, וְלָכֵן מֻתָּר לְזֶה הַשּׁוֹמֵעַ מִמֶּנּוּ לְכַתְּחִלָּה לְגַלּוֹת לַאֲחֵרִים, כָּל כַּמָּה שֶׁלֹּא גִּלָּה דַּעְתּוֹ שֶׁהוּא מַקְפִּיד עַל זֶה, אַךְ (כח) שֶׁלֹּא יַחְסְרוּ לָזֶה הַפְּרָטִים הַמְבֹאָרִים לְעֵיל בְּעִנְיָנָא דְּאַפֵּי תְּלָתָא וְעַיֵּן בִּבְאֵר מַיִם חַיִּים.
If one revealed to his friend, in the presence of three, details of his occupation or trade or the like, things which, in general, are otherwise forbidden to repeat afterwards to another, lest this result in injury or pain to him — now, since he himself revealed it in the presence of three, it is evident that this is of no concern to him, even if it comes to be known in the end. Therefore, the one who hears it from him is permitted ab initio to reveal it to others, so long as he [the teller] does not make it clear that he is opposed to his doing so. [But none of the qualifications adduced above in the discussion of apei telata should be lacking. See Be'er Mayim Chayim.]
Hebrew: Chofetz Chaim (CC-BY-SA). English: Rabbi Shraga Silverstein (CC-BY). Via Sefaria. Learning for halacha? Please ask your Rav. All the library · Jer’s Torah Page