Musar su II Re 14:32

And great is the merit of the man who does not accept lashon hara even against a plain Jew. How much more so must he take care not to accept it if spoken against a man of eminence, in which instance his merit is even greater. As we find in Tanna d'bei Eliyahu 7: "And so, in an instance of good. If one does a mitzvah, good is decreed upon him until four generations…. It was said about Yeravam ben Yoash that he was a man who deferred to the prophets. For this reason those peoples that the Holy One Blessed be He did not deliver into the hand of Yehoshua bin Nun nor into the hand of David, king of Israel, He delivered into the hand of Yeravam ben Yoash, as it is written (II Kings 14:25): 'He [Yeravam] restored the boundary of Israel from Levo Chamath until the sea of the plain, etc.' Now what was so special about Yeravam ben Yoash that he restored the boundary of Israel? Was he not an idolator? But because he did not accept lashon hara against Amos [the prophet …], it is, therefore, written, 'He restored the boundary of Israel, etc.' From here it is deduced that 'merit' devolves from the meritorious and liability from the culpable. And by this measure He conducts Himself with all of Israel wherever they find themselves and with all of the idolators and with all the families of the earth."