אֵין חִלּוּק בְּאִסוּר הַסִפּוּר, בֵּין אִם סִפֵּר מֵעַצְּמוֹ בִּרְצּוֹנוֹ וּבֵין אִם (ז) עָמַד עָלָיו חֲבֵרוֹ בִּדְבָרִים וְהִפְצִּירוֹ עַד שֶׁיְּסַפֵּר לוֹ, מִכָּל מָקוֹם אָסוּר. וַאֲפִלּוּ (ח) אָבִיו אוֹ רַבּוֹ, שֶׁמְּחֻיָּב בִּכְבוֹדָם וּבְמוֹרָאָם, שֶׁלֹּא לִסְתֹּר דִּבְרֵיהֶם, אִם הֵם (ט) בִּקְּשׁוּ מִמֶּנּוּ שֶׁיְּסַפֵּר לָהֶם עִנְיַן פְּלוֹנִי וּפְלוֹנִי, וְהוּא יוֹדֵעַ, שֶׁבְּתוֹךְ הַסִפּוּר יֻכְרַח לָבוֹא לִידֵי לָשׁוֹן הָרָע אוֹ אֲפִלּוּ רַק לְאָבָק שֶׁל לָשׁוֹן הָרָע, אָסוּר לוֹ לִשְׁמֹעַ לָהֶם.
There is no difference in the issur of speaking [lashon hara], as to whether one speaks it of his own volition or whether his friend stands over him and begs him to tell him — in either case, it is forbidden. And even if his father or his Rabbi — whom he is obligated to honor and to fear and not to contradict their words — even if they importune him to speak of a certain thing, and he knows that in the midst of the account he will perforce come to speak lashon hara or even only the "dust" of lashon hara, he is forbidden to consent.