(א) בְּבֵאוּר אָפְנֵי חִיּוּב קַבָּלַת עֲבוֹדַת הָאֱלֹהִים יִתְבָּרַךְ. וְזֶה פֶּתַח הַשַּׁעַר:
אָמַר הַמְחַבֵּר מִפְּנֵי שֶׁבֵּאַרְנוּ בַּמֶּה שֶׁעָבַר חִיּוּב יִחוּד הָאֱלֹהִים בְּלֵב שָׁלֵם וְאָפְנֵי בְּחִינַת טוֹבוֹתָיו עַל הָאָדָם הִתְחַיַּבְנוּ לִזְכֹּר אַחַר כָּךְ מָה שֶׁהָאָדָם חַיָּב לִנְהֹג בּוֹ כְּשֶׁיִּתְבָּרֵר אֶצְלוֹ וְהוּא קִבּוּל עֲבוֹדַת הָאֱלֹהִים כְּפִי אֲשֶׁר יְחַיְּבֵהוּ הַשֵּׂכֶל לַמֵּטִיב עַל מִי שֶׁהֵטִיב לוֹ.
(ב) וְרָאוּי לְהַקְדִּים בִּפְתִיחַת הַשַּׁעַר הַזֶּה בֵּאוּר אָפְנֵי הַטּוֹבוֹת וְחִיּוּבֵי הַהוֹדָאָה עֲלֵיהֶם מִבְּנֵי אָדָם קְצָתָם לִקְצָתָם. וְנַעֲלֶה מִזֶּה אֶל מָה שֶׁאָנוּ חַיָּבִין בּוֹ לַבּוֹרֵא יִתְעַלֶּה מִן הַשֶּׁבַח וְהַהוֹדָאָה עַל רוֹב חַסְדּוֹ וְגֹדֶל טוּבוֹ עָלֵינוּ.
(ג) וְנֹאמַר, כִּי מִן הַיָּדוּעַ אֶצְלֵנוּ כִּי כָל מֵטִיב אֵלֵינוּ אָנוּ חַיָּבִין לְהוֹדוֹת לוֹ כְּפִי כַּוָּנָתוֹ לְהוֹעִיל לָנוּ וְאִם יְקַצֵּר בְּמַעֲשֵׂהוּ לְדָבָר שֶׁיִּקְרֵהוּ יִמְנָעֵהוּ מֵהֵיטִיב אֵלֵינוּ הוֹדָאָתוֹ חוֹבָה עָלֵינוּ כֵּיוָן שֶׁנִּתְבָּרֵר לָנוּ כִּי דַּעְתּוֹ עָלֵינוּ לְטוֹב וְכִי כַּוָּנָתוֹ לְהוֹעִיל לָנוּ. וְאִם תַּגִּיעַ לָנוּ שׁוּם טוֹבָה עַל יְדֵי מִי שֶׁלֹּא כִּוֵּן בָּהּ אֵלֵינוּ יִסְתַּלְּקוּ מֵעָלֵינוּ חִיּוּבֵי הַהוֹדָאָה לוֹ וְאֵין אָנוּ חַיָּבִין בָּהּ.
(ד) וְכַאֲשֶׁר נִתְבּוֹנֵן בְּטוֹבוֹת בְּנֵי אָדָם קְצָתָם אֶל קְצָתָם אֵינָן יוֹצְאוֹת מֵאֶחָד מֵחֲמִשָּׁה פָּנִים (ס״א מינים):
(ה) הָאֶחָד: טוֹבַת הָאָב עַל הַבֵּן.
(ו) וְהַשֵּׁנִי: טוֹבַת הָאָדוֹן עַל עַבְדּוֹ.
(ז) וְהַשְּׁלִישִׁי: טוֹבַת הֶעָשִׁיר עַל הָרָשׁ כְּדֵי לְקַבֵּל שְׂכַר שָׁמַיִם.
(ח) וְהָרְבִיעִי: טוֹבַת בְּנֵי אָדָם קְצָתָם לִקְצָתָם לִקְנוֹת הַשֵּׁם וְהַכָּבוֹד וְלִגְמוּל הָעוֹלָם.
(ט) וְהַחֲמִישִׁי: טוֹבַת הֶחָזָק עַל הַחַלָּשׁ בַּעֲבוּר חֶמְלָתוֹ עָלָיו וְשֶׁהוּא כּוֹאֵב עַל עִנְיָנוֹ.
(י) וְצָרִיךְ שֶׁנְּעַיֵּן עַתָּה בְּכַוָּנַת כָּל אֲשֶׁר סִפַּרְנוּ:
(יא) אִם אֵינָהּ תְּלוּיָה בְּדָבָר כִּי אִם לְתוֹעֶלֶת מִי שֶׁמְּטִיבִין אֲלֵיהֶם אִם לֹא.
(יב) וּתְחִלָּתָם טוֹבַת הָאָב עַל בְּנוֹ מִן הַיָּדוּעַ כִּי הוּא מְכַוֵּן לְתוֹעֶלֶת עַצְמוֹ בּוֹ כִּי הַבֵּן נֵתַח מֵהָאָב עִם עֹצֶם תִּקְוָתוֹ (ס״א תשוקתו) בּוֹ וַהֲלֹא תִּרְאֶה כִּי הוּא מַרְגִּישׁ עָלָיו יוֹתֵר מִגּוּפוֹ בְּמַאֲכָלוֹ וּבְמִשְׁתֵּהוּ וּבִכְסוּתוֹ וְלִדְחוֹת כָּל נֶזֶק מֵעָלָיו וְנָקֵל בְּעֵינָיו סֵבֶל הַטֹּרַח וְהַיְּגִיעָה בְּעַד מְנוּחָתוֹ עִם מָה שֶׁהָטְבְּעוּ עָלָיו הָאָבוֹת מִן הָרַחֲמִים וְהַחֶמְלָה עַל בְּנֵיהֶם.
(יג) וְעִם כָּל זֶה חִיְּבָה הַתּוֹרָה וְהַשֵּׂכֶל עַל הַבֵּן הָעֲבוֹדָה וְהַכָּבוֹד וְהַיִּרְאָה כמ״ש הַכָּתוּב (ויקרא יט) אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ (משלי א) שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל תִּטֹּשׁ תּוֹרַת אִמֶּךָ וְאָמַר (מלאכי א) בֵּן יְכַבֵּד אָב וְעֶבֶד אֲדֹנָיו. וְאִם הָאָב מֻכְרָח בָּזֶה בְּדֶרֶךְ הַטֶּבַע וְהַטּוֹבָה לָאֵל וְהוּא שָׁלִיחַ בָּהּ בִּלְבַד.
(יד) אֲבָל טוֹבַת הָאָדוֹן עַל עַבְדּוֹ יָדוּעַ כִּי הוּא מְכַוֵּן לְתַקֵּן מָמוֹנוֹ בְּמָמוֹנוֹ עִם צָרְכּוֹ לַעֲבוֹדָתוֹ וְהוּא אֵינוֹ מְכַוֵּן בָּזֶה כ״א תּוֹעֶלֶת עַצְמוֹ ועכ״ז כְּבָר חִיְּבוֹ הַבּוֹרֵא יִתְבָּרַךְ בַּעֲבוֹדָתוֹ וְהוֹדָאָתוֹ כמ״ש בֵּן יְכַבֵּד אָב וְעֶבֶד אֲדֹנָיו.
(טו) אֲבָל טוֹבַת הֶעָשִׁיר עַל הָרָשׁ לְקַבֵּל שְׂכַר שָׁמַיִם הוּא כְּסוֹחֵר שֶׁהוּא קוֹנֶה הֲנָאָה גְּדוֹלָה קַיֶּמֶת יַגִּיעַ אֵלֶיהָ אַחַר זְמַן בְּטוֹבָה קְטַנָּה וַאֲבוּדָה וְנִבְזֵית יִתְּנֶנָּה מִיָּד וְלֹא נִתְכַּוֵּן אֶלָּא לְפָאֵר נַפְשׁוֹ בְּאַחֲרִיתוֹ בַּטּוֹבָה שֶׁהִפְקִידָהּ הָאֱלֹהִים בְּיָדוֹ לְתִתָּהּ לְמִי שֶׁיִּהְיֶה רָאוּי לָהּ וּמִן הַיָּדוּעַ כִּי רָאוּי לְהוֹדוֹת אוֹתוֹ וּלְשַׁבְּחוֹ אע״פ שֶׁהָיְתָה כַּוָּנָתוֹ לְפָאֵר אֶת נַפְשׁוֹ בְּאַחֲרִיתוֹ ועכ״ז נִתְחַיְּבָה לוֹ הַהוֹדָאָה כמ״ש אִיּוֹב (בפ׳ כט) בִּרְכַּת אֹבֵד עָלַי תָּבֹא וְעוֹד אָמַר שָׁם (לא) אִם לֹא בֵרְכוּנִי חֲלָצָיו וּמִגֵּז כְּבָשַׂי יִתְחַמָּם.
(טז) אֲבָל טוֹבַת בְּנֵי אָדָם קְצָתָם אֶל קְצָתָם בַּעֲבוּר אַהֲבַת הַשֶּׁבַח וְהַכָּבוֹד וּגְמוּל הָעוֹלָם הוּא כְּמִי שֶׁאוֹצֵר דָּבָר אֵצֶל חֲבֵרוֹ אוֹ מַפְקִיד אֶצְלוֹ מָמוֹן מִפְּנֵי יִרְאָתוֹ שֶׁיִּצְטָרֵךְ לְאַחַר זְמַן.
(יז) אַף עַל פִּי שֶׁכַּוָּנָתוֹ לְתוֹעֶלֶת עַצְמוֹ בְּהֵטִיבוֹ לְזוּלָתוֹ כְּמוֹ שֶׁאָמַרְנוּ חַיָּב לוֹ הַשֶּׁבַח וְהַהוֹדָאָה עָלֶיהָ כְּמוֹ שֶׁאָמַר הֶחָכָם (משלי יט) רַבִּים יְחַלּוּ פְנֵי נָדִיב וְכָל הָרֵעַ לְאִישׁ מַתָּן וְאָמַר (שם יח) מַתָּן אָדָם יַרְחִיב לוֹ וְלִפְנֵי גְדֹלִים יַנְחֶנּוּ.
(יח) אַךְ טוֹבוֹת הַחוֹמֵל עַל הֶעָנִי הַכּוֹאֵב לוֹ הוּא מְכַוֵּן בָּהּ לִדְחוֹת צַעַר מֵעַל עַצְמוֹ אֲשֶׁר מְצָאוּהוּ מֵעָגְמַת נַפְשׁוֹ וּכְאֵבוֹ לְמִי שֶׁחָמַל עָלָיו. וְהוּא כְּמִי שֶׁמְּרַפֵּא כְּאֵב שֶׁמְּצָאָהוּ בְּטוֹבַת ה׳ עָלָיו וְאֵינֶנּוּ נִשְׁאָר מִבִּלְתִּי שֶׁבַח כְּמוֹ שֶׁאָמַר אִיּוֹב (בסימן לא) אִם אֶרְאֶה אוֹבֵד מִבְּלִי לְבוּשׁ וְאֵין כְּסוּת לָאֶבְיוֹן אִם לֹא בֵרְכוּנִי חֲלָצָיו וּמִגֵּז כְּבָשַׂי יִתְחַמָּם.
(יט) וּכְבָר נִרְאָה מִמָּה שֶׁהִקְדַּמְנוּ כִּי כַּוָּנַת כָּל מֵטִיב לְזוּלָתוֹ מב״א הוּא לְתוֹעֶלֶת עַצְמוֹ תְּחִלָּה וְלִקְנוֹת קִשּׁוּט נָאֶה לעוה״ז אוֹ לעוה״ב אוֹ לִדְחוֹת צַעַר מֵעַל נַפְשׁוֹ אוֹ לְתַקָּנַת מָמוֹנוֹ וְאֵין כָּל זֶה מוֹנֵעַ מִשַּׁבְּחָם וְהוֹדָאָתָם מִיִּרְאָה וּמֵאַהֲבָה אוֹתָם וּמֵהָשִׁיב לָהֶם גְּמוּלָם אע״פ שֶׁהַטּוֹבָה הַהִיא שְׁאוּלָה בְּיָדָם וְהֵם מֻכְרָחִים לְהֵטִיב בָּהּ וְכַאֲשֶׁר זָכַרְנוּ וְטוֹבָתָם אֵינָהּ תְּמִידִית וְלֹא נְדִיבוּתָם נִמְשֶׁכֶת וַחֲסִידוּתָם מְעֹרֶבֶת עִם כַּוָּנַת תּוֹעֶלֶת נַפְשָׁם אוֹ לִדְחוֹת הַהֶזֵּק מִמֶּנָּה אִם כֵּן כַּמָּה הָאָדָם חַיָּב מִן הָעֲבוֹדָה וְהַשֶּׁבַח וְהַהוֹדָאָה לְבוֹרֵא הַטּוֹבָה וְהַמֵּטִיב בָּהּ אֲשֶׁר אֵין תַּכְלִית לְטוֹבָתוֹ אַךְ הִיא מַתְמֶדֶת וְנִמְשֶׁכֶת מִבִּלְתִּי כַּוָּנַת תּוֹעֶלֶת וְלֹא דְּחִיַּת נֶזֶק רַק נְדָבָה וְחֶסֶד מִמֶּנּוּ עַל כָּל הַמְדַבְּרִים:
(כ) וּמִמָּה שֶׁרָאוּי לַעֲמֹד עָלָיו כִּי כָּל מֵטִיב לְזוּלָתוֹ מִבְּנֵי אָדָם מִכָּל הַמִּינִים אֲשֶׁר זָכַרְנוּ אֵין לוֹ יִתְרוֹן עַל מִי שֶׁמֵּטִיב לוֹ אֶלָּא בְּמִקְרֶה מִן הַמִּקְרִים אֲבָל בֶּאֱנוֹשׁוּתָם (ס״א בְּיֵשׁוּתָם) וְעַצְמָם נִמְשָׁלִים וּקְרוֹבִים זֶה לָזֶה בְּעֶצֶם וּבִדְמוּת וּבְחִבּוּרָם וּבְצַלְמָם וְטִבְעֵיהֶם וּבְרוֹב מִקְרֵיהֶם ועכ״ז חַיָּב מִי שֶׁמְּטִיבִים לוֹ מִן הָעֲבוֹדָה לַמֵּטִיב מָה שֶׁסִּפַּרְנוּ.
(1) Having, in the previous treatises, expounded the obligation of wholeheartedly acknowledging the unity of G-d and the obligation of examining the various modes of His benefits to mankind, we have next to indicate what a human being's conduct should be, once the foregoing has become clear to him - and that is to assume the obligation of the service of G-d, as reason would require from a beneficiary to his benefactor.
(2) It is proper to open this treatise with an exposition of the various kinds of benefits human beings render each other, and the corresponding obligations of gratitude. We shall then ascend to the consideration of what we owe to the exalted Creator in praise and thanksgiving for His abounding kindness and great goodness to us.
(3) We assert, as a truth generally recognized, that if anyone benefits us, we are under an obligation of gratitude to him in accordance with his intent to help us. Even if he actually falls short, owing to some mishap which prevents his benefiting us, we are still bound to be grateful to him, since we are convinced that he has a benevolent disposition towards us and his intention is to be of benefit to us. On the other hand, should we obtain any benefit through one who had no such intention, the duties of gratitude to that person would cease and we are under no such obligation.
(4) When we consider the benefits human beings render each other, we find that these fall into five classes:
(5) (1) a father's beneficence to his child;
(6) (2) a master's to his servant;
(7) (3) a wealthy man's beneficence to the poor for the sake of heavenly reward;
(8) (4) the beneficence rendered by human beings to each other in order to gain a good name, honor and worldly reward;
(9) (5) the powerful man's beneficence to the weak, induced by pity for the latter and sympathy with his condition.
(10) Let us now consider the motive in each of the classes mentioned:
(11) Is it disinterested, the sole aim being to help the beneficiary, or is it not so?
(12) First, a father's beneficence to his child: It is obvious that the father's motive in this is to further his own interest. For the child is a part of the father, whose chief hope is centered in his offspring. Do you not observe that in regard to its food, drink, clothing and in warding off all hurt from it, a father is more sensitive about his child than about himself? To secure ease for it, the burden of toil and weariness is lightly borne by him, the feelings of tenderness and pity for their offspring being naturally implanted in parents.
(13) Nevertheless, the Torah and reason impose upon children the duty of serving, honoring and revering their parents, as Scripture says: "Ye shall, everyone, revere his father and his mother" (Vayikra 19:3); "Hear, O my son, the instruction of your father and forsake not the law of your mother" (Mishlei 1:8) ; further, "A son honors his father, and a servant his master" (Malachi 1:6). (And these duties are enjoined) despite that the father is impelled by a natural instinct and the benefaction comes from G-d, while the parent is only the agent.
(14) The kindness of a master to his servant: It is obvious that the master's intent is to improve his property by an outlay of capital, since he needs his servant's work, and his motive in this is to further his own interest. Nevertheless, the Creator, blessed be He, imposes upon the servant the duties of service and gratitude, as it is said, "A son honors his father and a servant his master" (Malachi 1:6).
(15) The rich man's beneficence to the poor man for the sake of a heavenly reward: He is like a merchant who acquires a great and enduring pleasure which he will enjoy at the end of a definite time by means of a small, perishable and inconsiderable gift which he makes immediately. So the rich man only intends to win glory for his soul at the close of his earthly existence by the benefaction which G-d entrusted to him, in order to bestow it upon anyone who will be worthy of it. Yet it is generally recognized that it is proper to thank and laud a benefactor. Even though the latter's motive was to gain spiritual glory hereafter, gratitude is, nevertheless, due to him, as Job said: "[because I delivered the poor who cried for help, and the fatherless who had none to help him;] the blessing of him that was ready to perish came upon me" (Job 29:13); and further, "did not his heart bless me, when he warmed himself with the fleece of my sheep?" (Job 31:20).
(16) Kindness men show each other for the sake of praise, honor and worldly rewards: This is as if one were to deposit an article in another's care or entrust him with money, because of the depositor's apprehension that he may need it later on.
(17) Although, in benefiting another person, the aim is to further his own interests, the benefactor is nevertheless entitled to praise and gratitude for his kindness, as the wise king said, "Many beseech the generous man, and everyone is a friend to him that gives gifts" (Mishlei 19:6) ; and he also said, "A man's gift makes room for him and brings him before great men" (Mishlei 18:16).
(18) The kindness of one who has compassion on a poor man in pain: The benefactor's motive is to get rid of his own distress that results from depression and grief for the one he pities. He is like one who cures a pain which has attacked him by means of the bounties that G-d bestowed upon him. Nevertheless, he is not to be left without praise, as Job said, "Could I see any perish for want of clothing or any poor without covering? Did not his heart bless me, when he warmed himself with the fleece of my sheep?" (Job 31:19-20).
(19) From what has here been advanced, it is clear that anyone who bestows benefits on others has first his own interest in mind - either to secure an honorable distinction in this world or hereafter, or relieve himself of pain, or improve his material possessions. Yet all these considerations do not absolve the beneficiaries of their duty of praising, thanking, respecting and loving their benefactors and making them some return. And this, despite that the benefit was only loaned to the benefactors; that they were compelled to dispense it, as we have pointed out; and that their beneficence is not permanent, their generosity not prolonged, and their benevolence is mixed with the intent either to further their own interest or to ward off harm. If so, how much more then does a human being owe service, praise and gratitude to Him who created the benefit and the benefactor, whose beneficence is unlimited, permanent, perpetual, without any motive of self-interest, or purpose of warding off injury, but only an expression of grace and loving-kindness emanating from Him towards all human beings.
(20) We should furthermore come to understand that any human being who renders a kindness to another in any of the modes above specified is not superior to the person whom he benefits, except in some incidental detail, while in their humanity and essence they are alike and akin to one another, in substance and form, in physical construct and figure (or mentality - Gen. 1:27) in their natures and in a larger part of what happens to them. Nevertheless the beneficiary, as we have set forth, is under an obligation of service to his benefactor.
(א) אמרו הפילוסופים שהמושל בנפשו אע"פ שעשה המעשים הטובים והחשובים, הוא עושה אותם והוא מתאוה אל הפעולות הרעות ונכסף אליהם, ויכבוש את יצרו, ויחלוק בפעולותיו על מה שיעירוהו אליו כחותיו ותאותו ותכונת נפשו, ויעשה הטובות והוא מצטער בעשיתם (ונזוק), אבל החסיד הוא נמשך בפעולתו אחר מה שתעירהו אליו תאותו ותכונתו ויעשה הטובות והוא מתאוה ונכסף אליהן, ובהסכמה מן הפילוסופים שהחסיד יותר חשוב ויותר שלם מן המושל בנפשו, אבל אמרו אפשר שיהיה המושל בנפשו כחסיד בענינים רבים, ומעלתו למטה ממנו בהכרח, להיותו מתאוה לפועל הרע, ואע"פ שאינו עושה אותו מפני שתשוקתו לרע היא תכונה רעה בנפש.
(ב) וכבר אמר שלמה כיוצא בזה אמר נפש רשע אותה רע, ואמר בשמחת החסיד במעשה הטובות, והצטער מי שאינו צדיק בעשיתם, זה המאמר שמחה לצדיק עשות משפט, ומחיתה לפועלי און, זהו הנראה מדברי הנביאים נאות למה שזכרוהו הפילוסופים. וכאשר חקרנו דברי חכמים בזה הענין, נמצא להם שהמתאוה לעבירות והנכסף אליהם יותר חשוב ויותר שלם מאשר לא מתאוה אליהם, ולא יצטער בהנחתם, עד שאמרו שכל אשר יהיה האיש יותר חשוב ויותר שלם תהיה תשוקתו לעבירות והצטערו בהנחתן יותר גדול, והביאו בזה הדברים ואמרו כל הגדול מחבירו יצרו גדול ממנו, ולא דים זה אלא שאמרו ששכר המושל בנפשו גדול לפי רוב צערו במשלו בנפשו, ואמרו לפום צערא אגרא, ויותר מזה שהם ציוו שיהא האדם מתאוה לעבירות, והזהירו מלומר שאני בטבעי לא אתאוה לזאת העבירה ואע"פ שלא תאסרה התורה, והוא אמרם רבן שמעון בן גמליאל אומר לא יאמר אדם אי אפשי לאכול בשר בחלב, אי אפשי ללבוש שעטנז, אי אפשי לבוא על הערוה, אלא אפשי ומה אעשה ואבי שבשמים גזר עלי:
(ג) ולפי המובן בפשוטי שני המאמרים בתחלת המחשבה הן סותרים זה את זה, ואין הענין כן, אבל שניהם אמת, ואין חלוף בניהם כלל, והוא שהרעות אשר הן אצל הפילוסופים רעות הן אשר אמרו שמי שלא יתאוה אליהם יותר חשוב ממי שיתאוה אליהם ויכבוש את יצרו מהן, הם הענינים המפורסמים אצל כל בני אדם שהן רעות, כשפיכות דמים, וגזילה, וגניבה, ואונאה, ולהזיק למי שלא הרע לו, ולגמול רע למיטב לו, ולבזות האב והאם, וכיוצא באלו, והם המצות אשר אמרו בהם חכמים דברים שאלמלא לא נכתבו ראוים היו לכתבן, ויקראו אותם קצת חכמינו האחרונים אשר חלו חלי המדברים המצות השכליות, ואין ספק שהנפש אשר תכסוף לדבר מהם ותשתוקק אליו שהיא חסרה, ושהנפש החשובה לא תתאוה לדבר מאלו הרעות כלל ולא תצטער בהמנעה מהם, אבל הדברים שאמרו (עליהם) החכמים שהכובש יצרו מהם יותר חשוב וגמולו יותר גדול, הם התורות השמעיות, וזה אמת שאלמלא התורה לא היו רעות כלל, ומפני זה אמרו שצריך האדם שיניח נפשו אוהבת אותם ולא יביא לו מונע מהם אלא התורה, ובחן חכמתם ע"ה ובמה המשילו, שהם לא אמרו אל יאמר אדם אי אפשי להרוג את הנפש, אי אפשי לגנוב, אי אפשי לכזב, אלא אפשי ומה אעשה (ואבי שבשמים גזר עלי), אבל הביאו דברים שמעיים כולם, בשר בחלב, ולבישת שעטנז, ועריות, ואלו המצות וכיוצא בהם הם אשר קראם השם חקותי אמרו חוקים שחקקתי לך אין לך רשות להרהר בהם ואומות העולם משיבין עליהם והשטן מקטרג עליהן, כגון פרה אדומה, ושעיר המשתלח וכו', ואשר קראו אותם האחרונים שכליות יקראו מצות כפי מה שבארו החכמים. והנה התבאר מכל מה שאמרנו איזו מן העבירות יהיה מי שלא השתוקק אליהם יותר חשוב מן המשתוקק אליהם וכובש יצרו מהם, ואיזו מהם יהיה הענין בהפך, וזה חדוש נפלא בהעמיד שני המאמרים ולשונם מורה על אמיתת מה שבארנוהו, וכבר נשלמה כוונת זה הפרק:
(1) CHAPTER VI
CONCERNING THE DIFFERENCE BETWEEN THE SAINTLY [OR HIGHLY ETHICAL] MAN AND HIM WHO [SUBDUES HIS PASSIONS AND] HAS SELF-RESTRAINT1On the contents of this chapter, see Jaraczewski, ZPhKr, XLVI, pp. 13—14, and Rosin, Ethik, p. 92ff. See Schechter, Some Aspects of Rabbinic Theology, p. 201 if., on Ḥasidut (Saintliness). Cf. Eth., Nic., VII, on Self-control.
Philosophers maintain that though the man of self-restraint performs moral and praiseworthy deeds, yet he does them desiring and craving all the while for immoral deeds, but, subduing his passions and actively fighting against a longing to do those things to which his faculties, his desires, and his psychic disposition excite him, succeeds, though with constant vexation and irritation, in acting morally. The saintly man, however, is guided in his actions by that to which his inclination and disposition prompt him, in consequence of which he acts morally from innate longing and desire. Philosophers unanimously agree that the latter is superior to, and more perfect than, the one who has to curb his passions, although they add that it is possible for such a one to equal the saintly man in many regards. In general, however, he must necessarily be ranked lower in the scale of virtue, because there lurks within him the desire to do evil, and, though he does not do it, yet because his inclinations are all in that direction, it denotes the presence of an immoral psychic disposition.
(2) Solomon, also, entertained the same idea when he said, "The soul of the wicked desireth evil",2Prov. XXI, 10. and, in regard to the saintly man's rejoicing in doing good, and the discontent experienced by him, who is not innately righteous, when required to act justly, he says, “It is bliss to the righteous to do justice, but torment to the evil-doer”.3Prov. XXI, 15. This is manifestly an agreement between Scripture and philosophy. When, however, we consult the Rabbis on this subject, it would seem that they consider him who desires iniquity, and craves for it (but does not do it), more praiseworthy and perfect than the one who feels no torment at refraining from evil; and they even go so far as to maintain that the more praiseworthy and perfect a man is, the greater is his desire to commit iniquity, and the more irritation does he feel at having to desist from it. This they express by saying, “Whosoever is greater than his neighbor has likewise greater evil inclinations”.4Sukkah, 52a. See Lazarus, Ethics, II, pp. 106—107. Again, as if this were not sufficient, they even go so far as to say that the reward of him who overcomes his evil inclination is commensurate with the torture occasioned by his resistance, which thought they express by the words, “According to the labor is the reward”.5Abot, V, 23. Furthermore, they command that man should conquer his desires, but they forbid one to say, “I, by my nature, do not desire to commit such and such a transgression, even though the Law does not forbid it”. Rabbi Simeon ben Gamaliel summed up this thought in the words, “Man should not say, ‘I do not want to eat meat together with milk; I do not want to wear clothes made of a mixture of wool and linen; I do not want to enter into an incestuous marriage’, but he should say, ‘I do indeed want to, yet I must not, for my father in Heaven has forbidden it’”.6Sifra to Lev. XX, 26, and Midrash Yalḳuṭ to Wayiḳra, 226, although referred to as the words of R. Eleazar b. Azariah.
(3) At first blush, by a superficial comparison of the sayings of the philosophers and the Rabbis, one might be inclined to say that they contradict one another. Such, however, is not the case. Both are correct and, moreover, are not in disagreement in the least, as the evils which the philosophers term such—and of which they say that he who has no longing for them is more to be praised than he who desires them but conquers his passion—are things which all people commonly agree are evils, such as the shedding of blood, theft, robbery, fraud, injury to one who has done no harm, ingratitude, contempt for parents, and the like. The prescriptions against these are called commandments (מצות), about which the Rabbis said, “If they had not already been written in the Law, it would be proper to add them”.7Yoma, 67b. See infra, p. 78, n. 2. Some of our later sages, who were infected with the unsound principles of the Mutakallimun,8See supra, p. 41, and n. 2; infra, p. 90. called these rational laws.9M. refers especially to Saadia who, in Emunot we-De’ot, III, 2, divides the divine commandments into rational (מצות שכליות), and revealed laws (מצות שמיעות). See Scheyer, Psychol. Syst. d. Maim., pp. 24 and 106; Kaufmann, Attributenlehre, p. 503; Rosin, Ethik, p. 93, n. 5; Schreiner, Der Kalâm, etc., pp. 13-14; Wolff, Acht Capitel, p. 45, n. 1; Goldziher, Kitâb mȧânî al-Nafs, Berlin 1907, p. 22*f., and text p. 17, n. 6; and Cohen, Charakteristik, etc., in Moses ben Maimon, I, p. 77 ff. M. refers also to Saadia in Moreh, I, 71: ומה שנתגלה מזה הענין לקצת הגאונים, ואצל הקראים, הם ענינים לקחום מן המדברים מן הישמעאלים. See Munk, Guide, I, p. 336, n. 1. On Saadia’s relation to the Kalām, see Kaufmann, Ibid., p. 3, n. 5, et al. There is no doubt that a soul which has the desire for, and lusts after, the above-mentioned misdeeds, is imperfect, that a noble soul has absolutely no desire for any such crimes, and experiences no struggle in refraining from them. When, however, the Rabbis maintain that he who overcomes his desire has more merit and a greater reward (than he who has no temptation), they say so only in reference to laws that are ceremonial prohibitions. This is quite true, since, were it not for the Law, they would not at all be considered transgressions. Therefore, the Rabbis say that man should permit his soul to entertain the natural inclination for these things, but that the Law alone should restrain him from them. Ponder over the wisdom of these men of blessed memory manifest in the examples they adduce. They do not declare, “Man should not say, ‘I have no desire to kill, to steal and to lie, but I have a desire for these things, yet what can I do, since my Father in heaven forbids it!’” The instances they cite are all from the ceremonial law, such as partaking of meat and milk together, wearing clothes made of wool and linen, and entering into consanguinuous marriages.10See Rosin, Ethik, p. 94, n. 4. These, and similar enactments are what God called “my statutes” (חקותי), which, as the Rabbis say are “statutes which I (God) have enacted for thee, which thou hast no right to subject to criticism, which the nations of the world attack and which Satan denounces, as for instance, the statutes concerning the red heifer, the scapegoat, and so forth”.11Yoma, 67b: תנו רבנן את משפטי תעשו דברים שאלמלא לא נכתבו דין הוא שיכתבו ואלו הן עבודה זרה וגלוי עריות ושפכות דמים וגזל וברכת השם [ו]את חקתי תשמרו דברים שהשטן משיב עליהן ואלו הן אכילת חזיר ולבישת שעטנז וחליצת יבמה וטהרת מצורע ושעיר המשתלח ושמא תאמר מעשה תהו הם תלמוד לומר אני ה׳ אני ה׳ חקקתיו ואין לך רשות להרהר בהן. Those transgressions, however, which the later sages called rational laws are termed commandments (מצות), as the Rabbis explained.12Cf. Eth. Nic., V, 10, where the “just” is spoken of as of two kinds, the natural and the conventional, the former corresponding to “commandments” (חקים), and the latter to “statutes” (חקים). The former, says Aristotle, have everywhere the same force, while the latter may be this way or that way indifferently, except after enactment, being, in short, all matters of special decree, such as, for instance, the price of a ransom being fixed at a mina, or sacrificing a goat instead of two sheep, etc. M. discusses the nature of the commandments in Moreh, III, 26. He makes, as here, a distinction between commandments whose object is generally evident, such as the prohibition of murder, theft, etc., and those whose object is not generally clear, such as the prohibition of wearing garments of wool and linen, boiling milk and meat together, etc. The former he calls judgments (משפטים, termed מצות here), and the latter he designates statutes or ordinances (חקים). See Scheyer, Dalalat al Haiirin, Part III (Frankfurt am Main, 1838), p. 178, n. 2; and Lazurus, Ethics, I, pp. 118—119.
It is now evident from all that we have said, what the transgressions are for which, if a man have no desire at all, he is on a higher plane than he who has a longing, but controls his passion for them; and it is also evident what the transgressions are of which the opposite is true. It is an astonishing fact that these two classes of expressions should be shown to be compatible with one another, but their content points to the truth of our explanation. This ends the discussion of the subject-matter of this chapter.
(א) חוֹלֵי הַגּוּף טוֹעֲמִים הַמַּר מָתוֹק וּמָתוֹק מַר. וְיֵשׁ מִן הַחוֹלִים מִי שֶׁמִּתְאַוְּה וְתָאֵב לְמַאֲכָלוֹת שֶׁאֵינָן רְאוּיִין לַאֲכִילָה כְּגוֹן הֶעָפָר וְהַפֶּחָם וְשׂוֹנֵא הַמַּאֲכָלוֹת הַטּוֹבִים כְּגוֹן הַפַּת וְהַבָּשָׂר הַכּל לְפִי רֹב הַחלִי. כָּךְ בְּנֵי אָדָם שֶׁנַּפְשׁוֹתֵיהֶם חוֹלוֹת מִתְאַוִּים וְאוֹהֲבִים הַדֵּעוֹת הָרָעוֹת וְשׂוֹנְאִים הַדֶּרֶךְ הַטּוֹבָה וּמִתְעַצְּלִים לָלֶכֶת בָּהּ וְהִיא כְּבֵדָה עֲלֵיהֶם לִמְאֹד לְפִי חָלְיָם. וְכֵן יְשַׁעְיָהוּ אוֹמֵר בַּאֲנָשִׁים הַלָּלוּ (ישעיה ה כ) "הוֹי הָאֹמְרִים לָרַע טוֹב וְלַטּוֹב רָע שָׂמִים חשֶׁךְ לְאוֹר וְאוֹר לְחשֶׁךְ שָׂמִים מַר לְמָתוֹק וּמָתוֹק לְמָר". וַעֲלֵיהֶם נֶאֱמַר (משלי ב יג) "הַעֹזְבִים אָרְחוֹת ישֶׁר לָלֶכֶת בְּדַרְכֵי חשֶׁךְ". וּמַה הִיא תַּקָּנַת חוֹלֵי הַנְּפָשׁוֹת. יֵלְכוּ אֵצֶל הַחֲכָמִים שֶׁהֵן רוֹפְאֵי הַנְּפָשׁוֹת וִירַפְּאוּ חָלְיָם בַּדֵּעוֹת שֶׁמְּלַמְּדִין אוֹתָם עַד שֶׁיַּחֲזִירוּם לַדֶּרֶךְ הַטּוֹבָה. וְהַמַּכִּירִים בַּדֵּעוֹת הָרָעוֹת שֶׁלָּהֶם וְאֵינָם הוֹלְכִים אֵצֶל הַחֲכָמִים לְרַפֵּא אוֹתָם עֲלֵיהֶם אָמַר שְׁלֹמֹה (משלי א ז) "חָכְמָה וּמוּסָר אֱוִילִים בָּזוּ":
(ב) וְכֵיצַד הִיא רְפוּאָתָם. מִי שֶׁהוּא בַּעַל חֵמָה אוֹמְרִים לוֹ לְהַנְהִיג עַצְמוֹ שֶׁאִם הֻכָּה וְקֻלַּל לֹא יַרְגִּישׁ כְּלָל. וְיֵלֵךְ בְּדֶרֶךְ זוֹ זְמַן מְרֻבֶּה עַד שֶׁיִּתְעַקֵּר הַחֵמָה מִלִּבּוֹ. וְאִם הָיָה גְּבַהּ לֵב יַנְהִיג עַצְמוֹ בְּבִזָּיוֹן הַרְבֵּה וְיֵשֵׁב לְמַטָּה מִן הַכּל וְיִלְבַּשׁ בְּלוֹיֵי סְחָבוֹת הַמְבַזּוֹת אֶת לוֹבְשֵׁיהֶם וְכַיּוֹצֵא בִּדְבָרִים אֵלּוּ עַד שֶׁיַּעֲקֹר גֹּבַהּ הַלֵּב מִמֶּנּוּ וְיַחֲזֹר לַדֶּרֶךְ הָאֶמְצָעִית שֶׁהוּא דֶּרֶךְ הַטּוֹבָה. וְלִכְשֶׁיַּחֲזֹר לַדֶּרֶךְ הָאֶמְצָעִית יֵלֵךְ בָּהּ כָּל יָמָיו. וְעַל קַו זֶה יַעֲשֶׂה בִּשְׁאָר כָּל הַדֵּעוֹת אִם הָיָה רָחוֹק לַקָּצֶה הָאֶחָד יַרְחִיק עַצְמוֹ לַקָּצֶה הַשֵּׁנִי וְיִנְהֹג בּוֹ זְמַן רַב עַד שֶׁיַּחֲזֹר בּוֹ לַדֶּרֶךְ הַטּוֹבָה וְהִיא מִדָּה בֵּינוֹנִית שֶׁבְּכָל דֵּעָה וְדֵעָה:
(ג) וְיֵשׁ דֵּעוֹת שֶׁאָסוּר לוֹ לָאָדָם לִנְהֹג בָּהֶן בְּבֵינוֹנִית אֶלָּא יִתְרַחֵק מִן הַקָּצֶה הָאֶחָד עַד הַקָּצֶה הָאַחֵר. וְהוּא גֹּבַהּ לֵב. שֶׁאֵין דֶּרֶךְ הַטּוֹבָה שֶׁיִּהְיֶה אָדָם עָנָו בִּלְבַד אֶלָּא שֶׁיִּהְיֶה שְׁפַל רוּחַ וְתִהְיֶה רוּחוֹ נְמוּכָה לִמְאֹד. וּלְפִיכָךְ נֶאֱמַר בְּמשֶׁה רַבֵּנוּ (במדבר יב ג) "עָנָו מְאֹד" וְלֹא נֶאֱמַר עָנָו בִּלְבַד. וּלְפִיכָךְ צִוּוּ חֲכָמִים מְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ. וְעוֹד אָמְרוּ שֶׁכָּל הַמַּגְבִּיהַּ לִבּוֹ כָּפַר בָּעִקָּר שֶׁנֶּאֱמַר (דברים ח יד) "וְרָם לְבָבֶךָ וְשָׁכַחְתָּ אֶת ה' אֱלֹקֶיךָ". וְעוֹד אָמְרוּ בְּשַׁמָּתָא מַאן דְּאִית בֵּיהּ גַּסּוּת הָרוּחַ וַאֲפִלּוּ מִקְצָתָהּ. וְכֵן הַכַּעַס מִדָּה רָעָה הִיא עַד לִמְאֹד וְרָאוּי לָאָדָם שֶׁיִּתְרַחֵק מִמֶּנָּה עַד הַקָּצֶה הָאַחֵר. וִילַמֵּד עַצְמוֹ שֶׁלֹּא יִכְעֹס וַאֲפִלּוּ עַל דָּבָר שֶׁרָאוּי לִכְעֹס עָלָיו. וְאִם רָצָה לְהַטִּיל אֵימָה עַל בָּנָיו וּבְנֵי בֵּיתוֹ אוֹ עַל הַצִּבּוּר אִם הָיָה פַּרְנָס וְרָצָה לִכְעֹס עֲלֵיהֶן כְּדֵי שֶׁיַּחְזְרוּ לַמּוּטָב יַרְאֶה עַצְמוֹ בִּפְנֵיהֶם שֶׁהוּא כּוֹעֵס כְּדֵי לְיַסְּרָם וְתִהְיֶה דַּעְתּוֹ מְיֻשֶּׁבֶת בֵּינוֹ לְבֵין עַצְמוֹ כְּאָדָם שֶׁהוּא מְדַמֶּה כּוֹעֵס בִּשְׁעַת כַּעֲסוֹ וְהוּא אֵינוֹ כּוֹעֵס. אָמְרוּ חֲכָמִים הָרִאשׁוֹנִים כָּל הַכּוֹעֵס כְּאִלּוּ עוֹבֵד עֲבוֹדַת כּוֹכָבִים. וְאָמְרוּ שֶׁכָּל הַכּוֹעֵס אִם חָכָם הוּא חָכְמָתוֹ מִסְתַּלֶּקֶת מִמֶּנּוּ וְאִם נָבִיא הוּא נְבוּאָתוֹ מִסְתַּלֶּקֶת מִמֶּנּוּ. וּבַעֲלֵי כַּעַס אֵין חַיֵּיהֶם חַיִּים. לְפִיכָךְ צִוּוּ לְהִתְרַחֵק מִן הַכַּעַס עַד שֶׁיַּנְהִיג עַצְמוֹ שֶׁלֹּא יַרְגִּישׁ אֲפִלּוּ לַדְּבָרִים הַמַּכְעִיסִים וְזוֹ הִיא הַדֶּרֶךְ הַטּוֹבָה. וְדֶרֶךְ הַצַּדִּיקִים הֵן עֲלוּבִין וְאֵינָן עוֹלְבִין שׁוֹמְעִים חֶרְפָּתָם וְאֵינָם מְשִׁיבִין עוֹשִׂין מֵאַהֲבָה וּשְׂמֵחִים בְּיִסּוּרִים. וַעֲלֵיהֶם הַכָּתוּב אוֹמֵר (שופטים ה לא) "וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ":
(ד) לְעוֹלָם יַרְבֶּה אָדָם בִּשְׁתִיקָה וְלֹא יְדַבֵּר אֶלָּא אוֹ בִּדְבַר חָכְמָה אוֹ בִּדְבָרִים שֶׁצָּרִיךְ לָהֶם לְחַיֵּי גּוּפוֹ. אָמְרוּ עַל רַב תַּלְמִיד רַבֵּנוּ הַקָּדוֹשׁ שֶׁלֹּא שָׂח שִׂיחָה בְּטֵלָה כָּל יָמָיו. וְזוֹ הִיא שִׂיחַת רֹב כָּל אָדָם. וַאֲפִלּוּ בְּצָרְכֵי הַגּוּף לֹא יַרְבֶּה אָדָם דְּבָרִים. וְעַל זֶה צִוּוּ חֲכָמִים וְאָמְרוּ כָּל הַמַּרְבֶּה דְּבָרִים מֵבִיא חֵטְא. וְאָמְרוּ (משנה אבות א יז) "לֹא מָצָאתִי לַגּוּף טוֹב אֶלָּא שְׁתִיקָה". וְכֵן בְּדִבְרֵי תּוֹרָה וּבְדִבְרֵי חָכְמָה יִהְיוּ דִּבְרֵי הָאָדָם מְעַטִּים וְעִנְיְנֵיהֶם מְרֻבִּים. וְהוּא שֶׁצִּוּוּ חֲכָמִים וְאָמְרוּ (גמרא פסחים ג ב) "לְעוֹלָם יִשְׁנֶה אָדָם לְתַלְמִידָיו דֶּרֶךְ קְצָרָה". אֲבָל אִם הָיוּ הַדְּבָרִים מְרֻבִּין וְהָעִנְיָן מֻעָט הֲרֵי זוֹ סִכְלוּת וְעַל זֶה נֶאֱמַר (קהלת ה ב) "כִּי בָּא הַחֲלוֹם בְּרֹב עִנְיָן וְקוֹל כְּסִיל בְּרֹב דְּבָרִים":
(ה) (משנה אבות ג יג) "סְיָג לַחָכְמָה שְׁתִיקָה". לְפִיכָךְ לֹא יְמַהֵר לְהָשִׁיב וְלֹא יַרְבֶּה לְדַבֵּר. וִילַמֵּד לַתַּלְמִידִים בְּשׁוּבָה וָנַחַת בְּלֹא צְעָקָה וּבְלֹא אֲרִיכוּת לָשׁוֹן. הוּא שֶׁאָמַר שְׁלֹמֹה (קהלת ט יז) "דִּבְרֵי חֲכָמִים בְּנַחַת נִשְׁמָעִים":
(ו) אָסוּר לָאָדָם לְהַנְהִיג עַצְמוֹ בְּדִבְרֵי חֲלָקוֹת וּפִתּוּי. וְלֹא יִהְיֶה אֶחָד בַּפֶּה וְאֶחָד בַּלֵּב אֶלָּא תּוֹכוֹ כְּבָרוֹ וְהָעִנְיָן שֶׁבַּלֵּב הוּא הַדָּבָר שֶׁבַּפֶּה. וְאָסוּר לִגְנֹב דַּעַת הַבְּרִיּוֹת וַאֲפִלּוּ דַּעַת הַנָּכְרִי. כֵּיצַד. לֹא יִמְכֹּר לְנָכְרִי בְּשַׂר נְבֵלָה בִּמְקוֹם בְּשַׂר שְׁחוּטָה. וְלֹא מִנְעָל שֶׁל מֵתָה בִּמְקוֹם מִנְעָל שֶׁל שְׁחוּטָה. וְלֹא יְסַרְהֵב בַּחֲבֵרוֹ שֶׁיֹּאכַל אֶצְלוֹ וְהוּא יוֹדֵעַ שֶׁאֵינוֹ אוֹכֵל. וְלֹא יַרְבֶּה לוֹ בְּתִקְרֹבֶת וְהוּא יוֹדֵעַ שֶׁאֵינוֹ מְקַבֵּל. וְלֹא יִפְתַּח לוֹ חֲבִיּוֹת שֶׁהוּא צָרִיךְ לְפָתְחָן לְמָכְרָן כְּדֵי לְפַתּוֹתוֹ שֶׁבִּשְׁבִיל כְּבוֹדוֹ פָּתַח וְכֵן כָּל כַּיּוֹצֵא בּוֹ. וַאֲפִלּוּ מִלָּה אַחַת שֶׁל פִּתּוּי וְשֶׁל גְּנֵבַת דַּעַת אָסוּר, אֶלָּא שְׂפַת אֱמֶת וְרוּחַ נָכוֹן וְלֵב טָהוֹר מִכָּל עָמָל וְהַוּוֹת:
(ז) לֹא יְהֵא אָדָם בַּעַל שְׂחוֹק וּמַהֲתַלּוֹת וְלֹא עָצֵב וְאוֹנֵן אֶלָּא שָׂמֵחַ. כָּךְ אָמְרוּ חֲכָמִים שְׂחוֹק וְקַלּוּת רֹאשׁ מַרְגִּילִין אֶת הָאָדָם לְעֶרְוָה. וְצִוּוּ שֶׁלֹּא יְהֵא אָדָם פָּרוּץ בִּצְחוֹק וְלֹא עָצֵב וּמִתְאַבֵּל אֶלָּא מְקַבֵּל אֶת כָּל הָאָדָם בְּסֵבֶר פָּנִים יָפוֹת. וְכֵן לֹא יִהְיֶה בַּעַל נֶפֶשׁ רְחָבָה נִבְהָל לַהוֹן וְלֹא עָצֵב וּבָטֵל מִמְּלָאכָה. אֶלָּא בַּעַל עַיִן טוֹבָה מְמַעֵט בְּעֵסֶק וְעוֹסֵק בַּתּוֹרָה. וְאוֹתוֹ הַמְּעַט שֶׁהוּא חֶלְקוֹ יִשְׂמַח בּוֹ. וְלֹא בַּעַל קְטָטָה וְלֹא בַּעַל קִנְאָה וְלֹא בַּעַל תַּאֲוָה וְלֹא רוֹדֵף אַחַר הַכָּבוֹד. כָּךְ אָמְרוּ חֲכָמִים הַקִּנְאָה וְהַתַּאֲוָה וְהַכָּבוֹד מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם. כְּלָלוֹ שֶׁל דָּבָר יֵלֵךְ בַּמִּדָּה הַבֵּינוֹנִית שֶׁבְּכָל דֵּעָה וְדֵעָה עַד שֶׁיִּהְיוּ כָּל דֵּעוֹתָיו מְכֻוָּנוֹת בָּאֶמְצָעוּת. וְהוּא שֶׁשְּׁלֹמֹה אָמַר (משלי ד כו) "פַּלֵּס מַעְגַּל רַגְלֶךָ וְכָל דְּרָכֶיךָ יִכֹּנוּ":
(1) To those who are physically sick, the bitter tastes sweet and the sweet bitter. Some of the sick even desire and crave that which is not fit to eat, such as earth and charcoal, and hate healthful foods, such as bread and meat - all depending on how serious the sickness is.
Similarly, those who are morally ill desire and love bad traits, hate the good path, and are lazy to follow it. Depending on how sick they are, they find it exceedingly burdensome.
Isaiah 5:20 speaks of such people in a like manner: "Woe to those who call the bad good, and the good bad, who take darkness to be light and light to be darkness, who take bitter to be sweet and sweet to be bitter." Concerning them, Proverbs 2:13 states: "Those who leave the upright paths to walk in the ways of darkness."
What is the remedy for the morally ill? They should go to the wise, for they are the healers of souls. They will heal them by teaching them how to acquire proper traits, until they return them to the good path.
Concerning those who recognize their bad traits and do not go to the wise to heal them, Solomon Proverbs 1:7 said: "Fools scorned wisdom and correction."
(2) How are they to be healed? We tell the wrathful man to train himself to feel no reaction even if he is beaten or cursed. He should follow this course of behavior for a long time, until the anger is uprooted from his heart.
The man who is full of pride should cause himself to experience much disgrace. He should sit in the lowliest of places, dress in tattered rags which shame the wearer, and the like, until the arrogance is uprooted from his heart and he returns to the middle path, which is the proper path. When he returns to this middle path, he should walk in it the rest of his life.
One should take a similar course with each of the other traits. A person who swayed in the direction of one of the extremes should move in the direction of the opposite extreme, and accustom himself to that for a long time, until he has returned to the proper path, which is the midpoint for each and every temperament.
(3) There are temperaments with regard to which a man is forbidden to follow the middle path. He should move away from one extreme and adopt the other.
Among these is arrogance. If a man is only humble, he is not following a good path. Rather, he must hold himself lowly and his spirit very unassuming. That is why Numbers 12:3 describes our teacher Moses as "very humble" and not simply "humble". Therefore, our Sages directed: "Hold oneself very, very lowly." Also, they declared: "Whoever is arrogant is as if he denied God's presence, as implied by Deuteronomy 8:14: 'And your heart will be haughty and you will forget God, your Lord.' Furthermore, they said: "Whoever is arrogant should be placed under a ban of ostracism. This applies even if he is only somewhat arrogant."
Anger is also an exceptionally bad quality. It is fitting and proper that one move away from it and adopt the opposite extreme. He should school himself not to become angry even when it is fitting to be angry. If he should wish to arouse fear in his children and household - or within the community, if he is a communal leader - and wishes to be angry at them to motivate them to return to the proper path, he should present an angry front to them to punish them, but he should be inwardly calm. He should be like one who acts out the part of an angry man in his wrath, but is not himself angry.
The early Sages said: Anyone who becomes angry is like one who worships idols. They also said: Whenever one becomes angry, if he is a wise man, his wisdom leaves him; if he is a prophet, his prophecy leaves him. The life of the irate is not true life.
Therefore, they have directed that one distance himself from anger and accustom himself not to feel any reaction, even to things which provoke anger. This is the good path.
This is the way of the righteous: They accept humiliation, but do not humiliate others; they listen when they are shamed, but they do not answer; they do this with love and are joyous in their sufferings. Of them, Judges 5:31 states: "And those who love Him are like the sun when it comes out in its strength."
(4) One should always cultivate silence and refrain from speaking, except with regard to matters of knowledge or things that are necessary for his physical welfare. It was said that Rav, the disciple of our saintly teacher, Rabbi Yehudah HaNasi, never uttered an idle word in all his days - which is what the conversation of most people consists of.
One should not speak at length even about matters involving one's physical needs. On this point, our Sages commanded us and said: "Whoever speaks at length brings on sin." They also said: "I have found nothing better for one's person than silence."
Similarly, when speaking about matters of Torah or knowledge, one's words should be brief, but rich in content. This is what the Sages commanded with their statement: "One should always teach his students with brevity." In contrast, if one's words are many and the content scant, that is foolishness, of which Ecclesiastes 5:2 states: "The dream comes with a multitude of subjects, and the voice of the fool with a multitude of words."
(5) Silence is a safeguard for wisdom.
Therefore, one should not hasten to answer, nor speak at length. He should teach his students in calm and tranquility without shouting or wordiness. This is what Solomon stated: "The words of the wise are heard in tranquility" (Ecclesiastes 9:17).
(6) A person is forbidden to act in a smooth-tongued and luring manner. He should not speak one thing outwardly and think otherwise in his heart. Rather, his inner self should be like the self which he shows to the world. What he feels in his heart should be the same as the words on his lips.
It is forbidden to deceive people, even a non-Jew. For example, one should not sell a gentile the meat of an animal which has not been ritually slaughtered as if it were ritually slaughtered meat, nor a shoe made from the hide of an animal which has died of natural causes as if it were made of the hide of a slaughtered animal. One should not press his colleague to share a meal with him when he knows that his colleague will not accept the invitation, nor should he press presents upon him when he knows that his colleague will not accept them. He should not open casks supposedly for his colleague which he must open for sale, in order to deceive him into thinking that they have been opened in his honor. The same applies with all matters of this sort.
It is forbidden to utter a single word of deception or fraud. Rather, one should have only truthful speech, a proper spirit and a heart pure from all deceit and trickery.
(7) One should neither be constantly laughing and a jester, nor sad and depressed, but happy. Our Sages declared: "Jesting and lightheadedness accustom one to lewdness." They also directed that a man should not laugh without control, nor be sad and mournful, but receive everyone in a friendly manner.
Similarly, he should not be greedy, rushing for wealth and possessions, nor lazy and an idler from work. Rather, he should be of a goodly eye and limit his business endeavors so that he may occupy himself with Torah study. He should be happy with the little which is his lot.
He should not be quarrelsome, of envious temperament, full of desires, nor pursue honor. Our Sages have said: "Envy, desire and honor remove a man from life in this world."
The general principle is that one should follow the midpoint quality of each temperament until all his traits are aligned at the midpoint. This is what is implied by Solomon's statement: "Make even the turning of your foot and make all your ways firm" (Proverbs 4:26).
(א) "שְׁמַע בְּנִי מוּסַר אָבִיךָ, וְאַל תִּטֹּשׁ תּוֹרַת אִמֶּךָ" (משלי א ח).
(ב) תִּתְנַהֵג תָּמִיד לְדַבֵּר כָּל דְּבָרֶיךָ בְּנַחַת, לְכָל אָדָם וּבְכָל עֵת, וּבַזֶּה תִּנָּצֵל מִן הַכַּעַס, שֶׁהִיא מִדָּה רָעָה לְהַחְטִיא בְּנֵי אָדָם. וְכֵן אָמְרוּ רַבּוֹתֵינוּ ז"ל (נדרים כב ע"א): כָּל הַכּוֹעֵס – כָּל מִינֵי גֵיהִנּוֹם שׁוֹלְטִים בּוֹ, שֶׁנֶּאֱמַר (קהלת יא י): "וְהָסֵר כַּעַס מִלִּבֶּךָ, וְהַעֲבֵר רָעָה מִבְּשָׂרֶךָ". וְאֵין "רָעָה" אֶלָּא גֵיהִנּוֹם, שֶׁנֶּאֱמַר (משלי טז ד): "וְגַם רָשָׁע לְיוֹם רָעָה".
(ג) וְכַאֲשֶׁר תִּנָּצֵל מִן הַכַּעַס, תַּעֲלֶה עַל לִבְּךָ מִדַּת הָעֲנָוָה, שֶׁהִיא מִדָּה טוֹבָה מִכָּל מִדּוֹת טוֹבוֹת, שֶׁנֶּאֱמַר (משלי כב ד): "עֵקֶב עֲנָוָה, יִרְאַת ה'".
(ד) וּבַעֲבוּר הָעֲנָוָה, תַּעֲלֶה עַל לִבְּךָ מִדַּת הַיִּרְאָה, כִּי תִתֵּן אֶל לִבְּךָ תָּמִיד: מֵאַיִן בָּאתָ, וּלְאַן אַתָּה הוֹלֵךְ; וְשֶׁאַתָּה רִמָּה וְתוֹלֵעָה בְּחַיֶּיךָ, וְאַף כִּי בְּמוֹתָךְ; וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, לִפְנֵי מֶלֶךְ הַכָּבוֹד, שֶׁנֶּאֱמַר (דה"ב ו יח): "הִנֵּה שָׁמַיִם וּשְׁמֵי הַשָׁמַיִם לֹא יְכַלְכְּלוּךָ", אַף כִּי לִבּוֹת בְּנֵי אָדָם (ע"פ משלי טו יא). וְנֶאֱמַר (ירמיהו כג כד): "הֲלֹא אֵת הַשָׁמַיִם וְאֵת הָאָרֶץ אֲנִי מָלֵא, נְאֻם ה'".
(ה) וְכַאֲשֶׁר תַּחֲשֹׁב אֶת כָּל אֵלֶּה, תִּירָא מִבּוֹרְאֶךָ וְתִשָּׁמֵר מִן הַחֵטְא, וּבַמִּדוֹת הָאֵלֶּה תִּהְיֶה שָֹמֵחַ בְּחֶלְקֶךָ. וְכַאֲשֶׁר תִּתְנַהֵג בְּמִדַּת הָעֲנָוָה לְהִתְבּוֹשֵׁשׁ מִכָּל אָדָם, וּלְהִתְפַּחֵד מִמֶּנּוּ וּמִן הַחֵטְא – אָז תִּשְׁרֶה עָלֶיךָ רוּחַ הַשְּׁכִינָה, וְזִיו כְּבוֹדָהּ, וְחַיֵּי עוֹלָם הַבָּא.
(ו) וְעַתָּה בְּנִי דַע וּרְאֵה, כִּי הַמִּתְגָּאֶה בְּלִבּוֹ עַל הַבְּרִיוֹת – מוֹרֵד הוּא בְּמַלְכוּת שָׁמַיִם, כִּי מִתְפָּאֵר הוּא בִּלְבוּשׁ מַלְכוּת שָׁמַיִם, שֶׁנֶּאֱמַר (תהלים צג א): "ה' מָלָךְ גֵּאוּת לָבֵש", וגו'.
(ז) וּבַמֶה יִתְגָּאֵה לֵב הָאָדָם? אִם בְּעֹשֶׁר – "ה' מוֹרִישׁ וּמַעֲשִׁיר" (שמ"א ב ז). וְאִם בְּכָבוֹד – הֲלֹא לֵאלֹהִים הוּא, שֶׁנֶּאֱמַר (דה"א כט יב): "וְהָעֹשֶׁר וְהַכָּבוֹד מִלְפָנֶיךָ", וְאֵיךְ מִתְפָּאֵר בִּכְבוֹד קוֹנוֹ? וְאִם מִתְפָּאֵר בְּחָכְמָה: "מֵסִיר שָֹפָה לְנֶאֱמָנִים, וְטַעַם זְקֵנִים יִקַח" (איוב יב כ). נִמְצָא: הַכָּל שָׁוֶה לִפְנֵי הַמָּקוֹם, כִּי בְאַפּוֹ מַשְׁפִּיל גֵּאִים, וּבִרְצוֹנוֹ מַגְבִּיהַ שְׁפָלִים. לָכֵן הַשְׁפִּיל עַצְמְךָ, וִינַשַֹּאֲךָ הַמָּקוֹם.
(ח) עַל כֵּן אַפָרֵשׁ לְךָ אֵיךְ תִּתְנַהֵג בְּמִדַּת הָעֲנָוָה, לָלֶכֶת בָּהּ תָּמִיד: כָּל דְבָרֶיךָ יִהְיוּ בְּנַחַת, וְרֹאשְׁךָ כָּפוּף; וְעֵינֶךָ יַבִּיטוּ לְמַטָּה לָאָרֶץ, וְלִבְּךָ לְמַעֲלָה; וְאַל תַּבִּיט בִּפְנֵי אָדָם בְּדַבֶּרְךָ עִמוֹ. וְכָל אָדָם יִהְיֶה גָדוֹל מִמְךָ בְּעֵינֶיךָ: אִם חָכָם אוֹ עָשִׁיר הוּא – עָלֶיךָ לְכַבְּדוֹ. וְאִם רָשׁ הוּא, וְאַתָּה עָשִׁיר אוֹ חָכָם מִמֶנוּ – חֲשֹׁב בְּלִבְּךָ כִּי אַתָּה חַיָּב מִמֶנוּ, וְהוּא זַכַּאי מִמְךָ, שֶׁאִם הוּא חוֹטֵא – הוּא שׁוֹגֵג, וְאַתָּה מֵזִיד.
(ט) בְּכָל דְּבָרֶיךָ וּמַעֲשֶֹיךָ וּמַחְשְׁבוֹתֶיךָ, וּבְכָל עֵת – חֲשׁוֹב בְּלִבָּךְ כְּאִלוּ אַתָּה עוֹמֵד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁכִינָתוֹ עָלֶיךָ, כִּי כְּבוֹדוֹ מָלֵא הָעוֹלָם. וּדְבָרֶיךָ יִהְיוּ בְּאֵימָה וּבְיִרְאָה, כְּעֶבֶד לִפְנֵי רַבּוֹ.
(י) וְתִתְבַּיֵּשׁ מִכָּל אָדָם. וְאִם יִקְרָאֲךָ אִישׁ – אַל תַּעֲנֵהוּ בְּקוֹל רָם, רַק בְּנַחַת כְּעוֹמֵד לִפְנֵי רַבּוֹ.
(יא) וֶהֱוֵי זָהִיר לִקְרוֹת בַּתּוֹרָה תָּמִיד, אֲשֶׁר תּוּכַל לְקַיְּמָהּ. וְכַאֲשֶׁר תָּקוּם מִן הַסֵּפֶר – תְּחַפֵּשֹ בַּאֲשֶׁר לָמַדְתָּ אִם יֵשׁ בּוֹ דָבָר אֲשֶׁר תּוּכַל לְקַיְּמוֹ. וּתְפַשְׁפֵּשׁ בְּמַעֲשֶֹיךָ בַּבֹּקֶר וּבָעֶרֶב, וּבָזֶה יִהְיוּ כָּל יָמֶיךָ בִּתְשׁוּבָה.
(יב) וְהַסֵר כָּל דִבְרֵי הָעוֹלָם מִלִבְּךָ בְּעֵת הַתְּפִלָּה, וְהָכֵן לִבְּךָ לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא. וְטַהֵר רַעֲיוֹנֶיךָ, וַחֲשֹׁב הַדִּבּוּר קֹדֶם שֶׁתּוֹצִיאֶנּוּ מִפִּיךָ.
(יג) וְכֵן תַּעֲשֶֹה כָּל יְמֵי חַיֵּי הֶבְלֶךָ בְּכָל דָּבָר וְדָבָר, וְלֹא תֶחֱטָא. וּבָזֶּה יִהְיוּ דְּבָרֶיךָ וּמַעֲשֶֹיךָ וּמַחְשְׁבוֹתֶיךָ יְשָׁרִים; וּתְפִלָּתְךָ תִּהְיֶה זַכָּה וּבָרָה וּנְקִיָּה, וּמְכֻוֶּנֶת וּמְקֻבֶּלֶת לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים י יז): "תָּכִין לִבָּם – תַּקְשִׁיב אָזְנֶךָ".
(יד) תִּקְרָא הָאִגֶּרֶת הַזֹּאת פַּעַם אַחַת בְּשָׁבוּעַ וְלֹא תִפְחֹת, לְקַיְּמָהּ וְלָלֶכֶת בָּהּ תָּמִיד אַחַר הַשֵּׁם יִתְבָּרַךְ, לְמַעַן תַּצְלִיחַ בְּכָל דְּרָכֶיךָ, וְתִזְכֶּה לָעוֹלָם הַבָּא הַצָּפוּן לַצַּדִּיקִים. וּבְכָל יוֹם שֶׁתִּקְרָאֶנָּה – יַעֲנוּךָ מִן הַשָּׁמַיִם כַּאֲשֶׁר יַעֲלֶה עַל לִבְּךָ לִשְׁאֹל, עַד עוֹלָם. אָמֵן סֶלָה.
(1) "Listen, my son, to the thought of your father, and do not forsake the teaching of your mother." (Proverbs 1:8)
(2) Accustom yourself to always speak all of your words calmly, to every man and at every time. In doing so you will prevent your anger from flaring, which is a bad attribute in a man which may cause him to sin. And accordingly said our Rabbis, may their memories be a blessing: (Nedarim 22a) "Anyone who gets angry - all of Gehinnom holds sway over him, as it says: (Kohelet 11:10) 'And remove the anger from your heart, and take away the bad from your flesh', and 'bad' can only mean Gehinnom, as it says (Proverbs 16:4): 'And the sinner, he too, will have his day of bad'."
(3) When you will have freed yourself from anger, the quality of humility will enter your heart which is the best of all good traits, as is written(Mishlei 22:4), "The return for humility is fear of G-d."
(4) Through humility you will also come to fear God. It will cause you to always think about (Pirkei Avot 3:1) "where you came from and where you are going," and that while alive you are only like a maggot and a worm as after death, and before Whom you will eventually stand for judgment, the Glorious King, as it is written (I Kings 8:27) (Chronicles II 6:18) "Even the heaven and the heavens of heaven cannot contain You" -- "How much less the hearts of people!"(Mishlei 15:11), It is also written (Jeremiah 23:24), "Do I not fill heaven and earth? says the Lord."
(5) When you think about all these things, you will come to fear God who created you, and you will protect yourself from sinning and thereby be happy with whatever happens to you. Also, when you act humbly and modestly before everyone, and fear God and (fear) sin, the radiance of His glory and the spirit of the Shechina (Divine Presence) will rest upon you, and you will live the life of the World to Come!
(6) And now, my son, understand and observe that whoever feels that he is greater than others is rebelling against the Kingship of Heaven, because he is adorning himself with His garments, as it is written (Psalms 93:1), "The Lord reigns, He wears clothes of pride."
(7) What cause does one have for pride? Perhaps his wealth? "The Lord impoverishes and enriches" (I Samuel 2:7). Perhaps his honor? It belongs to God, as it is written (I Chronicles 29:12), "Wealth and honor come from You." So how could one adorn himself with G-d's honor? And one who prides himself in his wisdom surely knows that God "takes away the speech of assured men and reasoning from the sages" (Job 12:20). Thus, all are equal before God, since with His anger He lowers the proud and when He wishes He raises the low. So humble yourself and G-d will raise you up!
(8) Therefore, I will now explain to you how to always behave humbly. Speak gently at all times, with your head bowed, your eyes looking down to the ground and your heart focusing on God. Don't look at the face of the person to whom you are speaking. Consider everyone as greater than yourself. If he is wise or wealthy, you should give him respect. If he is poor and you are wealthier or wiser than he, consider yourself to be more guilty than he, and that he is more worthy than you, since when he sins it is inadvertent, while you act knowingly!
(9) In all your actions, words and thoughts, always regard yourself as standing before God, with His Shechinah (Divine Presence) above you, for His glory fills the whole world. Speak with fear and awe, as a servant in the presence of his master.
(10) Act with restraint in front of everyone. When someone calls you, don't answer loudly, but calmly, as one who stands before his master.
(11) Take heed to study Torah constantly, so you will be able to fulfill its commands. When you arise from your learning reflect carefully on what you have studied, to find a lesson in it that you can be put into practice. Examine your actions every morning and evening, and in this way every one of your days will be spent in returning (to God).
(12) Remove all worldly concerns from your heart during prayer. Prepare your heart before God, purify your thoughts and think about the words before you utter them.
(13) Do this each and every day of your life, in all of your activities and you will not come to sin. This way all your words, deeds and thoughts will be proper, your prayers will be pure, clear, clean, appropriate and acceptable to God, as it is written (Psalms 10:17), "When their heart is directed to You, listen to them."
(14) Read this letter at least once a week and not less. Fulfill it, and in so doing, walk with it forever in the ways of the Lord, may He be blessed, so that you will succeed in all your ways. This is how you will succeed and merit the World to Come which is reserved for the righteous. Every day that you shall read this letter, heaven shall answer whatever arises in your heart to request, forever. Amen, Sela!
(רי) וְהִתְבּוֹנֵן כַּמָּה יִגְדַּל עֲוֹן בְּנֵי אָדָם הַמְסַפְּרִים לָשׁוֹן הָרַע. הַמְעַט מֵהֶם עֲוֹנָם הַגָּדוֹל כִּי יִכְלְאוּ שִׂפְתֵיהֶם וְחָשְׂכוּ לְשׁוֹנָם מִדַּבֵּר בְּדִבְרֵי תוֹרָה. כִּי עוֹד הַשְׁחֵת יַשְׁחִיתוּן לְדַבֵּר בְּלָשׁוֹן הָרַע. וְאָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (תהילים קי"ט:כ"ג) גַּם יָשְׁבוּ שָׂרִים בִּי נִדְבָּרוּ עַבְדְּךָ יָשִׂיחַ בְּחֻקֶּיךָ. פֵּרוּשׁ – הֵם בְּטֵלִים מִלָּשִׂיחַ בְּחֻקֶּיךָ וּמְדַבְּרִים לָשׁוֹן הָרַע וְנִדְבָּרִים בִּי. בְּעוֹד אֲשֶׁר אָשִׂיחַ בְּחֻקֶּיךָ. וְאָמְרוּ רַבּוֹתֵינוּ מַרְפֵּא לָשׁוֹן הָרַע לְהִנָּצֵל מִמֶּנּוּ, שֶׁיַּעֲסֹק אָדָם בַּתּוֹרָה שֶׁנֶּאֱמַר (משלי ט"ו:ד') מַרְפֵּא לָשׁוֹן עֵץ חַיִּים. וְזֶהוּ שֶׁנֶּאֱמַר (תהילים ל"ט:ב') אֶשְׁמְרָה לְפִי מַחְסוֹם וְגוֹ' פֵּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה כִּי הַמַּחְסוֹם הוּא הָעֵסֶק בַּתּוֹרָה. וְאָמְרוּ רַבּוֹתֵינוּ כְּנֶסֶת יִשְׂרָאֵל בְּקוֹלָהּ אֲהוּבָה וּבְקוֹלָהּ שְׂנוּאָה. בְּקוֹלָהּ אֲהוּבָה שֶׁנֶּאֱמַר (שיר השירים ב':י"ד) הַשְׁמִיעִינִי אֶת קוֹלֵךְ כִּי קוֹלֵךְ עָרֵב. וּבְקוֹלָהּ שְׂנוּאָה שֶׁנֶּאֱמַר (ירמיה י"ב:ח') נָתְנָה עָלַי בְּקוֹלָהּ עַל כֵּן שְׂנֵאתִיהָ. וְזֶהוּ שֶׁנֶּאֱמַר (משלי י"ח:כ"א) מָוֶת וְחַיִּים בְּיַד לָשׁוֹן וְאֹהֲבֶיהָ יֹאכַל פִּרְיָהּ. פֵּרוּשׁ וְאוֹהֲבֶיהָ יֹאכַל פִּרְיָהּ וְאוֹהֵב לָשׁוֹן וְהוּא הָאִישׁ הֶחָפֵץ לְדַבֵּר תָּמִיד. הָעֵצָה הַנְּכוֹנָה אֵלָיו שֶׁיֹּאכַל פִּרְיָהּ שֶׁלֹּא יְדַבֵּר בְּדִבְרֵי בַּטָּלָה. אַךְ בְּדִבְרֵי תוֹרָה וְחָכְמָה וּמוּסָר וַהֲבָאַת שָׁלוֹם בֵּין אָדָם לַחֲבֵרוֹ. לְהַצְדִּיק הָרַבִּים וּלְשַׁבֵּחַ הַטּוֹב וּלְגַנּוֹת אֶת הָרַע וּלְקַנֵּא אֶל הָאֱמֶת. כִּי זְכֻיּוֹת אֵין קֵץ יוּכַל לִקְנוֹת לְנַפְשׁוֹ בִּלְשׁוֹנוֹ. וְכַאֲשֶׁר הִקְדִּים כִּי חַיִּים בַּלָּשׁוֹן.
(ריא) וְהִנֵּה כַּת מְסַפְּרֵי לָשׁוֹן הָרָע. נֶחֱלָק לְשִׁשָּׁה חֲלָקִים: הַחֵלֶק הָרִאשׁוֹן – כַּאֲשֶׁר יִתֵּן מוּם בָּאָדָם וְהַמּוּם לֹא יִהְיֶה בּוֹ. פְּעָמִים כִּי תַּחַת יֹפִי. יִתֵּן דֹּפִי. וְהִנֵּה זֶה לִבּוֹ יִקְפֹּץ פִּיו מִדַּת [יקבץ און ממדת] שְׁתֵּי הַכִּתּוֹת הָרָעוֹת. שֶׁהֵם כַּת שַׁקָּרִים וְכַת מְסַפְּרֵי לָשׁוֹן הָרָע. וְהִנֵּה הֻזְהַרְנוּ מִן הַתּוֹרָה שֶׁלֹּא לְקַבֵּל לָשׁוֹן הָרַע אוּלַי הִנֵּה הוּא שָׁוְא וּדְבַר כָּזָב. שֶׁנֶּאֱמַר (שמות כ"ג:א') לֹא תִשָּׂא שֵׁמַע שָׁוְא. וְאָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (משלי י"ז:ד') מֵרַע מַקְשִׁיב עַל שְׂפַת אָוֶן שֶׁקֶר מֵזִין עַל לְשׁוֹן הַוֹּת. פֵּרוּשׁוֹ – שְׁתֵּי כִּתּוֹת מְקַבְּלוֹת לָשׁוֹן הָרַע. הָאַחַת – אִישׁ מֵרַע וּבַעַל זָדוֹן. מִלְּשׁוֹן (ישעיה ט':ט"ז) כִּי כֻלּוֹ חָנֵף וּמֵרַע. כִּי הוּא חוֹשֵׁד בִּכְשֵׁרִים. וְאוֹהֵב לִמְצֹא פְּגָם וְאָשָׁם עַל חֲבֵרוֹ וְקָלוֹן עַל כְּבוֹדוֹ. וְהָיָה כְּשָׁמְעוֹ כִּי יַגִּיד עָלָיו רֵעוֹ לָשׁוֹן הָרַע. זְדוֹן לִבּוֹ הִשִּׁיאוֹ לְהַאֲמִין כִּי הַדְּבָרִים כֵּנִים. וְהַכַּת הַשֵּׁנִית – אִישׁ שֶׁקֶר. גַּם הוּא מַאֲזִין וּמַאֲמִין עַל לְשׁוֹן הַוּוֹת. כִּי אַחֲרֵי אֲשֶׁר לֹא יִרְחַק מִדְּבַר שֶׁקֶר. לֹא יָחוּשׁ אִם תְּקַבֵּל נַפְשׁוֹ כָּזָב. וְאִם תִּשָּׂא שֵׁמַע שָׁוְא. עַל כֵּן יְמַהֵר לְקַבֵּל לָשׁוֹן הָרַע. שֶׁקֶר מֵזִין. כְּמוֹ אִישׁ שֶׁקֶר. וְכֵן (ירמיה ט':ה') שִׁבְתְּךָ בְּתוֹךְ מִרְמָה. בְּתוֹךְ אַנְשֵׁי מִרְמָה. (תהילים ק"ט:ד') וַאֲנִי תְּפִלָּה. אִישׁ תְּפִלָּה.
(ריב) וְדַע כִּי כַּאֲשֶׁר יוֹדֶה הַשּׁוֹמֵעַ עַל לָשׁוֹן הָרַע. אַחַת דָּתוֹ וּמְנָת מִדָּיו [מליצת הכתוב (בירמיה י"ג:כ"ה) גורלך ומנת מדיך] עִם הַמְסַפֵּר לָשׁוֹן הָרַע. כִּי יֹאמְרוּ אָמוֹר. הִנֵּה קִבְּלוּ הַשּׁוֹמְעִים אֶת הַדָּבָר. וְאוֹת הוּא כִּי הִנֵּה אֱמֶת הִנֵּה נָכוֹן. גַּם אִם הִטָּה אֹזֶן הַשּׁוֹמֵעַ וְהֶרְאָה אֶת נַפְשׁוֹ כְּמַקְשִׁיב קֶשֶׁב וּמַאֲמִין לַדְּבָרִים [ההם] בִּפְנֵי בְּנֵי אָדָם. גַּם זֶה עוֹזֵר לְרָעָה. וְגוֹרֵם קָלוֹן לַחֲבֵרוֹ. וּמְחַזֵּק יְדֵי הַמֵּבִיא אֶת דִּבָּתוֹ רָעָה אֶל הַבְּרִיּוֹת. וְאָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (משלי כ"ה:כ"ג) רוּחַ צָפוֹן תְּחוֹלֵל גָּשֶׁם וּפָנִים נִזְעָמִים לְשׁוֹן סָתֶר. פֵּרוּשׁוֹ – כַּאֲשֶׁר רוּחַ צָפוֹן תְּפַזֵּר הֶעָבִים וְתִמְנַע הַגֶּשֶׁם, כֵּן פָּנִים נִזְעָמִים יִמְנְעוּ לָשׁוֹן הָרַע. כִּי בִּרְאוֹת הַמַּגִּיד אֶת פְּנֵי הַשּׁוֹמֵעַ וְהִנָּם זוֹעֲפִים. יֶחְדַּל קוֹל הֲמוֹן גֶּשֶׁם דְּבָרָיו. אֲבָל אִם יִרְאֶה כִּי הַשּׁוֹמֵעַ יִשְׁמַע לוֹ. יִשְׁתֶּה כְּמַיִם עַוְלָה. וְלֹא יַחֲשֹׂךְ פִּיו מִשְּׁקָרָיו. וְהָיָה כָזֶה יוֹם מָחָר. כִּי יִשְׁנֶה בְּאִוַּלְתּוֹ לְסַפֵּר תָּמִיד לְשׁוֹן שֶׁקֶר. וְשָׁב לְשׁוֹנוֹ אַחַר גֶּשֶׁם כְּזָבָיו. תְּחוֹלֵל מִלְּשׁוֹן חָלִילָה. וְכֵן (במדבר ל':ג') לֹא יַחֵל דְּבָרוֹ, לֹא יִבְטַל. וְכֵן (בראשית ד':כ"ו) אָז הוּחַל לִקְרֹא. אָז נִמְנָע.
(ריג) עוֹד אָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (משלי כ"ו:כ"ח) לְשׁוֹן שֶׁקֶר יִשְׂנָא דַכָּיו. פֵּרוּשׁ הָאִישׁ הֶעָנָיו וְדַכָּא וּשְׁפַל רוּחַ. יִשְׂנָא אֶת לְשׁוֹן שֶׁקֶר. לֹא יֹאבֶה לוֹ וְלֹא יִשְׁמַע אֵלָיו. כִּי הֶעָנָיו חָפֵץ בְּיֹקֶר הַבְּרִיּוֹת וְצַר לוֹ עַל בָּשְׁתָּם וּקְלוֹנָם. וָי"ו דַּכָּיו בִּמְקוֹם הֵ"א הַשֹּׁרֶשׁ. כְּוָי"ו עָנָיו. וְיֵשׁ מְפָרְשִׁים בַּעַל לָשׁוֹן שֶׁקֶר יִשְׂנָא מְדַכָּיו וּמוֹכִיחָיו. וְלֹא יוֹסִיף לְהָבִיא אֲלֵיהֶם דִּבַּת בְּנֵי אָדָם רָעָה. וְהִנֵּה הֻזְהַרְנוּ בַּמֶּה שֶׁכָּתוּב (שמות כ"ג:א') לֹא תִשָּׂא שֵׁמַע שָׁוְא. שֶׁלֹּא נַאֲמִין בְּלִבֵּנוּ סִפּוּר לָשׁוֹן הָרַע לְהַחְזִיק בְּמַחְשַׁבְתֵּנוּ כִּי הַדְּבָרִים אֱמֶת. לְהַבְזוֹת בְּעֵינֵינוּ אֶת מִי שֶׁנֶּאֶמְרוּ עָלָיו.
(ריד) הַחֵלֶק הַשֵּׁנִי – הַמְסַפֵּר לָשׁוֹן הָרַע. וְיִרְחַק בּוֹ מִדְּבַר שֶׁקֶר. וְאֶל זֶה כִּוְּנוּ בְּאָמְרָם כַּת מְסַפְּרֵי לָשׁוֹן הָרָע. אַף עַל פִּי שֶׁאֵינָם מִן הַכַּת שֶׁל שַׁקָּרִים. וְהִנֵּה אִם יַזְכִּיר אָדָם לַחֲבֵרוֹ בֵּינוֹ לְבֵין עַצְמוֹ מַעֲשֵׂה אֲבוֹתָיו הָרָעִים. הִנֵּה הוּא עוֹבֵר עַל מָה שֶׁכָּתוּב בַּתּוֹרָה (ויקרא כ"ה:י"ז) לֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ. בְּאוֹנָאַת דְּבָרִים דִּבֵּר הַכָּתוּב כְּמוֹ שֶׁהִקְדַּמְנוּ. וְנֶאֱמַר (יחזקאל י"ח:כ') בֵּן לֹא יִשָּׂא בַּעֲוֹן הָאָב. וְאִם יַכְלִימֵהוּ עַל מַעֲשֵׂה אֲבוֹתָיו בִּפְנֵי אֲחֵרִים. עַל זֶה אָמְרוּ רַבּוֹתֵינוּ כִּי הַמַּלְבִּין פְּנֵי חֲבֵרוֹ מִן הַיּוֹרְדִין לְגֵיהִנֹּם וְאֵינָן עוֹלִין. וְאִם יְסַפֵּר וְיוֹדִיעַ אֶת תּוֹעֲבוֹת אֲבוֹתָיו בִּפְנֵי בְּנֵי אָדָם שֶׁלֹּא בְּפָנָיו לְהַבְאִישׁ אֶת רֵיחוֹ. וּלְהַבְזוֹתוֹ בְּעֵינֵי בְּנֵי עַמּוֹ. עַל זֶה אָמְרוּ אֲשֶׁר כַּת מְסַפֶּרֶת לָשׁוֹן הָרַע אֵין מְקַבְּלִין פְּנֵי הַשְּׁכִינָה. וְכֵן אִם הָיָה בַּעַל תְּשׁוּבָה. וְהוּא מְסַפֵּר עָלָיו עֲוֹנוֹת רִאשׁוֹנִים.
(ריה) וְדַע כִּי אִם יִרְאֶה אִישׁ כִּי עָבַר חֲבֵרוֹ עַל דְּבַר תּוֹרָה בַּסֵּתֶר. וְהוּא גִּלָּה עַל חַטֹּאתָיו עַל שַׁעַר בַּת רַבִּים. אָשֹׁם אָשַׁם עַל זֶה. כִּי אוּלַי הַחוֹטֵא הַהוּא שָׁב מִדַּרְכּוֹ הָרָעָה. וִיגוֹנָיו בְּרַעְיוֹנָיו. וְלֵב יוֹדֵעַ מָרַּת נַפְשׁוֹ. וְלֹא נָכוֹן לְגַלּוֹתָם זוּלָתִי לְחָכָם צָנוּעַ. אֲשֶׁר לֹא יְסַפֵּר לְיֶתֶר הֶהָמוֹן. רַק הַרְחֵק יַרְחִיק מֵחֶבְרָתוֹ. עַד אֲשֶׁר יִוָּדַע אֵלָיו כִּי שָׁב מִדַּרְכּוֹ הָרָעָה. וְאִם הַחוֹטֵא תַּלְמִיד חָכָם וְאִישׁ יְרֵא חֵטְא רָאוּי לַחְשֹׁב עָלָיו כִּי בֶּאֱמֶת עָשָׂה תְּשׁוּבָה. וְאִם יִתְקְפוֹ יִצְרוֹ פַּעַם אַחַת. נַפְשׁוֹ מָרָה לוֹ אַחֲרֵי כֵן.
(ריו) וְהַמְסַפֵּר לָשׁוֹן הָרַע. שְׁתַּיִם הִנֵּה קוֹרְאוֹתָיו. הַנֶּזֶק וְהַבֹּשֶׁת אֲשֶׁר יִגְרֹם לַחֲבֵרוֹ. וּבְחִירָתוֹ לְחַיֵּב וּלְהַרְשִׁיעַ אֶת חֲבֵרָיו וְשִׂמְחָתוֹ לְאֵידָם. וְעַל צַד אֶחָד יִגְדַּל עֲוֹן הַמְסַפֵּר לָשׁוֹן הָרַע עַל דְּבַר אֱמֶת. מִן הַמְסַפֵּר עַל דְּבַר שֶׁקֶר. כִּי יַאֲמִין הָעָם בְּסַפְּרוֹ עַל חֲבֵרוֹ דְּבָרִים כֵּנִים. וְיַעֲלֶה בָּאְשׁוֹ לִפְנֵיהֶם. וְיִהְיֶה לָבוּז בְּעֵינֵיהֶם. אַחַר אֲשֶׁר נִחַם עַל רָעָתוֹ וְנִסְלַח לוֹ מֵחַטָּאתוֹ.
(ריז) וְאָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (משלי י"ד:ט'-י') אֱוִלִים יָלִיץ אָשָׁם וּבֵין יְשָׁרִים רָצוֹן. לֵב יוֹדֵעַ מָרַּת נַפְשׁוֹ וּבְשִׂמְחָתוֹ לֹא יִתְעָרַב זָר. פֵּרוּשׁ – הָאֱוִיל יָלִיץ חוֹבָה. כִּי יְחַפֵּשׂ מוּמֵי בְּנֵי אָדָם וְאַשְׁמָתָם וְיִתֵּן בָּהֶם דֹּפִי. וְלֹא יְדַבֵּר לְעוֹלָם בְּשֶׁבַח וְדָבָר טוֹב הַנִּמְצָא בָּם. וְהַמָּשָׁל עַל זֶה כִּי הַזְּבוּבִים לְעוֹלָם בָּאוּ וְנָחוּ כֻּלָּם עַל מְקוֹמוֹת הַלִּכְלוּךְ. וְאָמַר אֱוִילִים יָלִיץ לְשׁוֹן יָחִיד עַל כָּל אֶחָד וְאֶחָד מִן הָאֱוִילִים. כְּמוֹ (בראשית מ"ט:כ"ב) בָּנוֹת צָעֲדָה עֲלֵי שׁוּר. וְאָמְרוּ רַבּוֹתֵינוּ כָּל הַפָּסוּל פּוֹסֵל וְאֵינוֹ מְדַבֵּר בְּשִׁבְחוֹ שֶׁל עוֹלָם. וְדַרְכּוֹ לִפְסֹל בְּנֵי אָדָם בְּמוּמוֹ. וּבֵין יְשָׁרִים רָצוֹן. כִּי דֶּרֶךְ הַיְשָׁרִים לְכַסּוֹת עַל כָּל פְּשָׁעִים וּלְשַׁבֵּחַ הָאָדָם כִּי נִמְצָא בוֹ דָּבָר טוֹב. וְזָכְרוּ בַּמּוּסָר. כִּי אָדָם אֶחָד וְחָכָם עָבְרוּ עַל הַנְּבֵלָה. אָמַר הָאָדָם כַּמָּה מֻסְרַחַת נְבֵלָה זוֹ. אָמַר הֶחָכָם כַּמָּה לְבָנִים שִׁנֶּיהָ. וְאָמַר אַחֲרֵי זֶה לֵב יוֹדֵעַ מָרַּת נַפְשׁוֹ. וְכָל חָכָם יוֹדֵעַ כִּי לֹא הֵבִיא שְׁלֹמֹה בְּתוֹךְ הַמּוּסָרִים הַנִּבְחָרִים דְּבָרִים אֵין בָּם מוֹעִיל. אֲבָל בָּא הָעִנְיָן עַל דְּבַר הַפָּסוּק הָרִאשׁוֹן. לְהַגִּיד רָעַת הָאֱוִיל הַמֵּלִיץ אָשָׁם. כִּי יִתָּכֵן שֶׁהַחוֹטֵא שָׁב מִדַּרְכּוֹ. וְנַפְשׁוֹ מָרָה לוֹ. וְאֵין יוֹדֵעַ מָרַת נֶפֶשׁ הָאָדָם וְלֹא שִׂמְחָתוֹ זוּלָתוֹ. וְהוּא נְשׂוּא עָוֹן. כִּי עִקַּר הַתְּשׁוּבָה לְפִי מְרִירוּת הַלֵּב. עַל כֵּן יֶחֱטָא וְאָשֵׁם הָאֱוִיל הַמַּזְכִּיר עֲוֹנוֹ.
(ריח) וְעָלֶיךָ לָדַעַת כִּי עֹנֶשׁ הָאֱוִיל הַמֵּלִיץ אָשָׁם אֵינֶנּוּ זוּלָתִי כִּי יִתֵּן דֹּפִי בְּאִישׁ יְרֵא חֵטְא אֲשֶׁר יִתְקְפוֹ יִצְרוֹ וַיַּעֲבֹר וְאָשֵׁם. כִּי מִנְהָגוֹ וְדַרְכּוֹ לְהִתְחָרֵט עַל חֲטָאָיו. כָּל שֶׁכֵּן אִם נוֹדַע הַדָּבָר כִּי חָזַר בִּתְשׁוּבָה. אֲבָל הָאִישׁ אֲשֶׁר תֵּדַע וּבָחַנְתָּ אֶת דַּרְכּוֹ כִּי אֵין פַּחַד אֱלֹהִים לְנֶגֶד עֵינָיו, וְתָמִיד יִתְיַצֵּב עַל דֶּרֶךְ לֹא טוֹב. מִצְוָה לְסַפֵּר בִּגְנוּתוֹ וּלְגַלּוֹת עַל חַטֹּאתָיו. לְהַבְאִישׁ בַּעֲלֵי עֲבֵרוֹת בְּעֵינֵי בְּנֵי אָדָם. וּלְמַעַן תִּגְעַל נֶפֶשׁ הַשּׁוֹמְעִים אֶת הַמַּעֲשִׂים הָרָעִים. וְנֶאֱמַר (משלי כ"ט:כ"ז) תּוֹעֲבַת צַדִּיקִים אִישׁ עָוֶל. וְנֶאֱמַר (משלי ח':י"ג) יִרְאַת ה' שְׂנֹאת רָע. וְאָמְרוּ רָשָׁע בֶּן צַדִּיק מֻתָּר לִקְרוֹתוֹ רָשָׁע בֶּן רָשָׁע. צַדִּיק בֶּן רָשָׁע מֻתָּר לִקְרוֹתוֹ צַדִּיק בֶּן צַדִּיק. וְהִנֵּה כִּי תִרְאֶה אָדָם אֲשֶׁר יְדַבֵּר דָּבָר אוֹ יַעֲשֶׂה מַעֲשֶׂה. וְיֵשׁ לִשְׁפֹּט דְּבָרוֹ וּמַעֲשֵׂהוּ לְצַד חוֹבָה וּלְצַד הַזְּכוּת. אִם הָאִישׁ הַהוּא יְרֵא אֱלֹהִים. נִתְחַיַּבְתָּ לָדוּן אוֹתוֹ לְכַף זְכוּת עַל דֶּרֶךְ אֱמֶת. גַּם כִּי יִהְיֶה הַדָּבָר קָרוֹב וְנוֹטֶה יוֹתֵר אֵצֶל הַדַּעַת לְכַף חוֹבָה. וְאִם הוּא מִן הַבֵּינוֹנִים אֲשֶׁר יִזָּהֲרוּ מִן הַחֵטְא וּפְעָמִים יִכָּשְׁלוּ בּוֹ. יֵשׁ עָלֶיךָ לְהַטּוֹת הַסָּפֵק וּלְהַכְרִיעוֹ לְכַף הַזְּכוּת. כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה הַדָּן אֶת חֲבֵרוֹ לְכַף זְכוּת הַמָּקוֹם יְדִינֵהוּ לְכַף זְכוּת. וְהִיא מִצְוַת עֲשֵׂה מִן הַתּוֹרָה. שֶׁנֶּאֱמַר (ויקרא י"ט:ט"ו) בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ. וְאִם הַדָּבָר נוֹטֶה לְכַף חוֹבָה יִהְיֶה הַדָּבָר אֶצְלְךָ כְּמוֹ סָפֵק. וְאַל תַּכְרִיעֵהוּ לְכַף חוֹבָה. וְאִם הָאִישׁ הַהוּא רֹב מַעֲשָׂיו לְרֹעַ אוֹ בְּחַנְתּוֹ כִּי אֵין יִרְאַת אֱלֹהִים בִּלְבָבוֹ. תַּכְרִיעַ מַעֲשָׂיו וּדְבָרָיו לְכַף חוֹבָה. שֶׁנֶּאֱמַר מַשְׂכִּיל צַדִּיק לְבֵית רָשָׁע מְסַלֵּף רְשָׁעִים לָרָע. וּכְבָר הִקְדַּמְנוּ לְךָ פֵּרוּשׁוֹ.
(ריט) וְאָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (משלי כ"ד:כ"ח-כ"ט) אַל תְּהִי עֵד חִנָּם בְּרֵעֶךָ וַהֲפִתִּיתָ בִּשְׂפָתֶיךָ. אַל תֹּאמַר כַּאֲשֶׁר עָשָׂה לִי כֵּן אֶעֱשֶׂה לּוֹ אָשִׁיב לָאִישׁ כְּפָעֳלוֹ. פֵּרוּשׁ – לֹא הֻצְרַךְ לְהַזְהִיר לֵאמֹר – אַל תְּהִי עֵד שֶׁקֶר, אֲבָל אָמַר – אַל תְּהִי עֵד חִנָּם. כִּי אִם נוֹקָשׁ רֵעֲךָ בְּחֵטְא אַל תָּעִיד עָלָיו וְאַל תְּגַלֶּה עַל חֶטְאוֹ חִנָּם לְלֹא תּוֹכַחַת. כִּי הַאֻמְנָם אִם גָּזַל הָאָדָם אוֹ עָשַׁק אֶת עֲמִיתוֹ חַיָּב לְהָעִיד עַל זֶה כְּדֵי שֶׁיָּשִׁיב הַגְּזֵלָה אֲשֶׁר גָּזַל. עַל פִּי שְׁנַיִם עֵדִים. וְאִם אֵין שָׁם זוּלָתִי עֵד אֶחָד. שְׁבוּעָה תִּהְיֶה בֵּין שְׁנֵיהֶם. אֲבָל אִם רָאָה כִּי נִכְשַׁל חֲבֵרוֹ בִּדְבַר עֶרְוָה אוֹ בְּאַחַת מִן הָעֲבֵרוֹת אֵין רָאוּי שֶׁיָּעִיד עַל זֶה חִנָּם רוֹצֶה לוֹמַר – לְלֹא תּוֹכַחַת. גַּם כִּי יֵשׁ אִתּוֹ עֵד שֵׁנִי לְהָקִים דָּבָר. וְאִם הַחוֹטֵא יְרֵא חֵטְא רָאוּי לוֹ לְדַבֵּר עַל לִבּוֹ. כִּי בֶּאֱמֶת עָשָׂה תְּשׁוּבָה. גַּם כִּי רָאוּי שֶׁיִּירָא לְנַפְשׁוֹ וְיֹאמַר בְּלִבּוֹ. אַחֲרֵי כִּי הָאִישׁ יְרֵא שָׁמַיִם. וְאוּלַי זְכֻיּוֹתָיו מְרֻבִּין מֵעֲוֹנֹתָיו. וְאָמְרוּ רַבּוֹתֵינוּ כִּי הָאִישׁ אֲשֶׁר זְכוּיוֹתָיו מְרֻבִּים מֵעֲוֹנֹתָיו הִנֵּה הוּא מֵעֲדַת צַדִּיקִים. אָמְנָם אִם הַחוֹטֵא הוּא מִן הָאֱוִילִים אֲשֶׁר מִשְׁפָּטָם לִשְׁנוֹת בְּאִוַּלְתָּם. טוֹב כִּי יַגִּידוּ אֶל הַשּׁוֹפְטִים לְיַסְּרוֹ לְהַפְרִישׁוֹ מִן הָאִסּוּר. אֲבָל אִם הוּא עֵד אֶחָד. לֹא טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ מֵעִיד עַל חֲבֵרוֹ. כִּי עֵדוּתוֹ חִנָּם. לְפִי שֶׁאֵין סוֹמְכִין עָלָיו. שֶׁנֶּאֱמַר (דברים י"ט:ט"ו) לֹא יָקוּם עֵד אֶחָד בְּאִישׁ לְכָל עָוֹן וּלְכָל חַטָּאת. לָכֵן מוֹצִיא שֵׁם רַע יֵחָשֵׁב. וּמִלַּת וַהֲפִתִּיתָ בְּשֶׁקֶל הֲסִבּוֹתָ. רְצוֹנוֹ לוֹמַר כִּי בִּשְׂפָתֶיךָ אַתָּה טוֹחֵן פָּנָיו [מלשון פתות אותה פתים] מֵרֹב כְּלִמָּתוֹ בְּגַלּוֹתְךָ מִסְתַּר עֲוֹנוֹ. וְאָמַר אַחֲרֵי כֵן אַל תֹּאמַר כַּאֲשֶׁר עָשָׂה לִי כֵּן אֶעֱשֶׂה לּוֹ. כִּי אִם גִּלָּה עַל חֶטְאֲךָ. לֹא תִקֹּם וְלֹא תִטֹּר לַעֲשׂוֹת לוֹ כַּאֲשֶׁר עָשָׂה לְךָ. וְזֶה מוּסָר נִכְבָּד וּמֵעִקְּרֵי הַיִּרְאָה. וְאִם הַחוֹטֵא אִישׁ אֲשֶׁר אֵינֶנּוּ יָרֵא מִלִּפְנֵי הָאֱלֹהִים. כְּמוֹ הַפּוֹרֵק מֵעָלָיו עֹל מַלְכוּת שָׁמַיִם. וְאֵינוֹ נִזְהָר מֵעֲבֵרָה אַחַת אֲשֶׁר כָּל שַׁעַר עַמּוֹ יוֹדֵעַ כִּי הִיא עֲבֵרָה. מֻתָּר לְהַכְלִימוֹ וּלְסַפֵּר בִּגְנוּתוֹ. כָּךְ אָמְרוּ רַבּוֹתֵינוּ (ויקרא כ"ה:י"ז) וְלֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ. עַם שֶׁאִתְּךָ בַּתּוֹרָה וּבַמִּצְוֹת אַל תּוֹנֵהוּ בִּדְבָרִים. וַאֲשֶׁר לֹא שָׁת לִבּוֹ אֶל דְּבַר ה' מֻתָּר לְהַכְלִימוֹ בְּמַעֲלָלָיו וּלְהוֹדִיעַ תּוֹעֲבוֹתָיו וְלִשְׁפֹּךְ בּוּז עָלָיו. וְעוֹד אָמְרוּ מְפַרְסְמִין אֶת הַחֲנֵפִים מִפְּנֵי חִלּוּל הַשֵּׁם. אֲבָל אִם נִכְשַׁל בְּחֵטְא עַל דֶּרֶךְ מִקְרֶה. וְרֹב הַיָּמִים דַּרְכּוֹ לְהִשְׁתַּמֵּר מֵעֲוֹנוֹ. אֵין לְגַלּוֹת עַל חֶטְאוֹ כַּאֲשֶׁר בֵּאַרְנוּ. וְיִתָּכֵן לְפָרֵשׁ אַל תְּהִי עֵד חִנָּם בְּרֵעֶךָ. לְהָעִיד עָלָיו עַל עֲבֵרוֹת אֲשֶׁר גַּם אַתָּה חֻלֵּיתָ בָּהֶם כָּמוֹהוּ. עַל כֵּן יִקָּרֵא רֵעֵהוּ. וְיוֹרֶה עַל זֶה אוֹמְרוֹ אַחֲרֵי כֵן אַל תֹּאמַר כַּאֲשֶׁר עָשָׂה לִי כֵּן אֶעֱשֶׂה לּוֹ. כִּי אַף עַל פִּי שֶׁהִיא מִצְוָה לְפַרְסֵם אֶת הַחֲטָאִים בְּנַפְשׁוֹתָם וְאֶת הַחֲנֵפִים. אֲבָל הַחוֹטֵא. אִם לְאִישׁ כָּמוֹהוּ רִשְׁעוֹ וּלְבֶן אָדָם חַטֹּאתָיו. אֵין לְפַרְסְמוֹ. כִּי אֵין כַּוָּנָתוֹ בְּגַלּוֹתוֹ מִסְתָּרָיו לְטוֹבָה. כִּי אִם לִשְׂמֹחַ לְאֵיד. וְהַשֵּׁנִית כִּי אֵיךְ בּוֹשׁ לֹא יֵבוֹשׁ לְהַזְכִּיר עַל זוּלָתוֹ דֹּפִי הַמַּעֲשִׂים הָהֵם וְהוּא אוֹחֵז בָּהֶם. וְנֶאֱמַר (הושע א':ד') וּפָקַדְתִּי אֶת דְּמֵי יִזְרְעֶאל עַל בֵּית יֵהוּא. הִנֵּה כִּי כִּי אַף עַל פִּי שֶׁעָשָׂה מִצְוָה בְּהַכְרִיתוֹ בֵּית אַחְאָב. נָשָׂא עֲוֹנוֹ. כִּי גַּם הוּא הָיָה רַב פֶּשַׁע.
(רכ) וְאָמְרוּ רַבּוֹתֵינוּ כִּי הַמֵּעִיד יְחִידִי עַל חֲבֵרוֹ בִּדְבַר עֲבֵרָה מַלְקִין אוֹתוֹ מַכַּת מַרְדּוּת אַךְ יוּכַל לְגַלּוֹת הַדָּבָר בְּהֶצְנֵעַ לְרַבּוֹ וּלְאִישׁ סוֹדוֹ. אִם יֵדַע כִּי יַאֲמִינוּ דְּבָרָיו כְּדִבְרֵי שְׁנֵי עֵדִים. וְאִם יֵשׁ עֵד שֵׁנִי עִמּוֹ יִשְׁמְעוּ הַשּׁוֹפְטִים דִּבְרֵיהֶם לְיַסֵּר הַחוֹטֵא בְּהֶצְנֵעַ וְלֹא יַלְבִּינוּ פָּנָיו בָּרַבִּים. כְּמוֹ שֶׁנֶּאֱמַר (ויקרא י"ט:י"ז) הוֹכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ וְלֹא תִשָּׂא עָלָיו חֵטְא.
(רכא) וְדַע כִּי בִּדְבָרִים שֶׁבֵּין אָדָם לַחֲבֵרוֹ כְּמוֹ גָּזֵל וְעֹשֶׁק וְנֶזֶק וְצַעַר וּבֹשֶׁת וְאוֹנָאַת דְּבָרִים יָכוֹל לְסַפֵּר הַדְּבָרִים לִבְנֵי אָדָם. גַּם הַיָּחִיד אֲשֶׁר יִרְאֶה יַגִּיד כְּדֵי לַעֲזֹר לַאֲשֶׁר אָשַׁם לוֹ וּלְקַנֵּא לָאֱמֶת. וְהִנֵּה אָמְרָה הַתּוֹרָה שֶׁיָּעִיד עֵד אֶחָד בְּבֵית דִּין עַל תְּבִיעַת מָמוֹן לְחַיֵּב אֶת הַנִּתְבָּע שְׁבוּעָה. אָמְנָם יֵשׁ עָלָיו לְהוֹכִיחַ אֶת הָאִישׁ תְּחִלָּה.
(רכב) הַחֵלֶק הַשְּׁלִישִׁי – הוֹלֵךְ רָכִיל. וְהֻזְהַרְנוּ עַל זֶה מִן הַתּוֹרָה שֶׁנֶּאֱמַר (ויקרא י"ט:ט"ז) לֹא תֵלֵךְ רָכִיל בְּעַמֶּךָ וְגַם זֶה נִקְרָא לָשׁוֹן הָרַע. וְהוּא בִּכְלַל כַּת מְסַפְּרֵי לָשׁוֹן הָרַע כְּמוֹ שֶׁזָּכְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה עַל דּוֹאֵג הָאֲדוֹמִי שֶׁהָיָה בַּעַל לָשׁוֹן הָרַע כִּי הִגִּיד לְשָׁאוּל וַיֹּאמֶר לוֹ בָּא דָוִד אֶל בֵּית אֲחִימֶלֶךְ. וְנֶזֶק הָרְכִילוּת חָדַל לִסְפֹּר כִּי אֵין מִסְפָּר כִּי הוּא מַרְבֶּה שִׂנְאָה בָּעוֹלָם וּמַכְשִׁיל אֶת בְּנֵי אָדָם לַעֲבֹר עַל מָה שֶׁכָּתוּב בַּתּוֹרָה (ויקרא י"ט:י"ז) לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ. וְהִנֵּה הָעוֹלָם קַיָּם עַל הַשָּׁלוֹם וּמִפְּנֵי הַשִּׂנְאָה נְמֹגִים אֶרֶץ וְכָל יֹשְׁבֶיהָ כַּאֲשֶׁר הִקְדַּמְנוּ. וּפְעָמִים רַבּוֹת יִתֵּן הָרָכִיל חֶרֶב בְּיַד חֲבֵרוֹ לַהֲרֹג אֶת רֵעֵהוּ כְּמוֹ שֶׁכָּתוּב (יחזקאל כ':כ"ד) אַנְשֵׁי רָכִיל הָיוּ בָךְ לְמַעַן שְׁפָךְ דָּם. וְנֶאֱמַר (ירמיה ו':כ"ח) כֻּלָּם סָרֵי סוֹרְרִים הֹלְכֵי רָכִיל נְחֹשֶׁת וּבַרְזֶל כֻּלָּם מַשְׁחִיתִים הֵמָּה. וְקָרְאוּ רַבּוֹתֵינוּ אֶת הָרְכִילוּת לָשׁוֹן שְׁלִישִׁי מִפְּנֵי שֶׁהוּא הוֹרֵג שְׁלֹשָׁה. הָאוֹמְרוֹ וְהַמְּקַבְּלוֹ וּמִי שֶׁנֶּאֱמַר עָלָיו. כְּמוֹ שֶׁיָּדַעְתָּ מֵעִנְיַן דּוֹאֵג שֶׁנִּטְרַד בְּסִבַּת הָרְכִילוּת. וְנֶהֶרְגוּ הַכֹּהֲנִים. וְנֶעֱנַשׁ שָׁאוּל אֲשֶׁר קִבֵּל אֶת הָרְכִילוּת.
(רכג) וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה עַל עִנְיַן הָרְכִילוּת. אַף עַל פִּי שֶׁאָסוּר לְקַבְּלוֹ וְלִשְׂנֹא אֶת חֲבֵרוֹ בִּגְלָלוֹ. אֲבָל אַל יְהִי בָּז לַדָּבָר, אַךְ אֶת נַפְשׁוֹ יִשְׁמֹר וְיָחוּשׁ לַדְּבָרִים. וְאָמְרוּ זַ"ל דּוֹרוֹ שֶׁל שָׁאוּל הָיוּ בָּהֶם דֵּילָטוֹרִין כְּמוֹ דּוֹאֵג וְהַזִּיפִים וְעַל יְדֵי כֵּן הָיוּ יוֹרְדִין לַמִּלְחָמָה וְנוֹפְלִים. דּוֹרוֹ שֶׁל אַחְאָב לֹא הָיוּ בָּהֶם דֵּילָטוֹרִין כְּמוֹ שֶׁיָּדַעְתָּ מֵעִנְיַן הַנְּבִיאִים שֶׁהָיוּ מִתְחַבְּאִים מִפְּנֵי אִיזֶבֶל כְּמוֹ שֶׁכָּתוּב (מלכים א י"ח:כ"ב) אֲנִי נוֹתַרְתִּי נָבִיא לַה' לְבַדִּי. וְעוֹבַדְיָה הֶחְבִּיא מֵהֶם מֵאָה נְבִיאִים וְלֹא גִּלָּה אָדָם כִּי יֵשׁ נָבִיא בְּיִשְׂרָאֵל זוּלָתִי אֵלִיָּהוּ. וְעַל יְדֵי כֵן הָיוּ יוֹרְדִין לַמִּלְחָמָה וְנוֹצְחִין אַף עַל פִּי שֶׁהָיָה אַחְאָב עוֹבֵד עֲבוֹדָה זָרָה.
(רכד) וְהַמְּסַכְסֵךְ אַחִים וְאוֹהֲבִים וּמֵבִיא שִׂנְאָה בֵּינֵיהֶם קָשֶׁה מִכָּל חֶלְקֵי לָשׁוֹן הָרַע. שֶׁנֶּאֱמַר (משלי ו':י"ט) וּמְשַׁלֵּחַ מְדָנִים בֵּין אַחִים. וְאָמְרוּ רַבּוֹתֵינוּ כִּי הַשְּׁבִיעִית קָשָׁה מִכֻּלָּן כַּאֲשֶׁר הִקְדַּמְנוּ לְךָ בְּשַׁעֲרֵי יִרְאַת חֵטְא.
(רכה) וְחַיָּב הָאָדָם לְהַסְתִּיר הַסּוֹד אֲשֶׁר יְגַלֶּה אֵלָיו חֲבֵרוֹ דֶּרֶךְ סֵתֶר אַף עַל פִּי שֶׁאֵין בְּגִלּוּי הַסּוֹד הַהוּא עִנְיַן רְכִילוּת. כִּי יֵשׁ בְּגִלּוּי הַסּוֹד נֶזֶק לִבְעָלָיו וְסִבָּה לְהָפֵר מַחְשַׁבְתּוֹ כְּמוֹ שֶׁנֶּאֱמַר (משלי ט"ו:כ"ב) הָפֵר מַחֲשָׁבוֹת בְּאֵין סוֹד. וְהַשֵּׁנִית כִּי מְגַלֶּה הַסּוֹד אַךְ יָצָא מִדֶּרֶךְ הַצְּנִיעוּת וְהִנֵּה הוּא מַעֲבִיר עַל דַּעַת בַּעַל הַסּוֹד. וְאָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (משלי כ':י"ט) גּוֹלֶה סּוֹד הוֹלֵךְ רָכִיל. רְצוֹנוֹ לוֹמַר – אִם תִּרְאֶה אִישׁ שֶׁאֵינֶנּוּ מוֹשֵׁל בְּרוּחוֹ לִשְׁמוֹר לְשׁוֹנוֹ מִגִּלּוּי הַסּוֹד, אַף עַל פִּי שֶׁאֵין בְּמַחְשׂוֹף הַסּוֹד הַהוּא עִנְיַן רְכִילוּת בֵּין אָדָם לַחֲבֵרוֹ. תְּבִיאֵהוּ הַמִּדָּה הַזֹּאת לִהְיוֹת הוֹלֵךְ רָכִיל שֶׁהוּא מֵאַרְבַּע כִּתּוֹת הָרָעוֹת אַחֲרֵי אֲשֶׁר אֵין שְׂפָתָיו בִּרְשׁוּתוֹ לְשָׁמְרָן. עוֹד אָמַר (משלי י"א:י"ג) הוֹלֵךְ רָכִיל מְגַלֶּה סּוֹד. רְצוֹנוֹ לוֹמַר – אַל תַּפְקִיד סוֹד לְמִי שֶׁהוֹלֵךְ רָכִיל. כִּי אַחֲרֵי אֲשֶׁר אֵינֶנּוּ שׁוֹמֵר שְׂפָתָיו מִן הָרְכִילוּת, אַל תִּבְטַח עָלָיו בְּהֶסְתֵּר סוֹדְךָ, אַף עַל פִּי שֶׁמָּסַרְתָּ דְּבָרֶיךָ בְּיָדוֹ דֶּרֶךְ סוֹד וְסֵתֶר. וְהֻזְהַרְנוּ מִן הַתּוֹרָה שֶׁלֹּא לְקַבֵּל לָשׁוֹן הָרַע שֶׁנֶּאֱמַר (שמות כ"ג:א') לֹא תִשָּׂא שֵׁמַע שָׁוְא. וְנֶאֱמַר (משלי כ"ט:י"ב) מֹשֵׁל מַקְשִׁיב עַל דְּבַר שָׁקֶר כָּל מְשָׁרְתָיו רְשָׁעִים. וּפֵרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה כַּאֲשֶׁר הַמּוֹשֵׁל מְקַבֵּל לָשׁוֹן הָרַע וְדִבְרֵי רְכִילוּת יֵעָשׂוּ מְשָׁרְתָיו רְשָׁעִים וְהוֹלְכֵי רָכִיל לִמְצֹא חֵן בְּעֵינֵי אֲדוֹנֵיהֶם. וְהִנֵּה לְאֵלֶּה שְׁלֹשָׁה הַחֲלָקִים אֲשֶׁר זָכַרְנוּ כִּוְּנוּ בְּזָכְרָם זַ"ל כַּת מְסַפְּרֵי לָשׁוֹן הָרָע.
(רכו) הַחֵלֶק הָרְבִיעִי – אֲבַק לָשׁוֹן הָרַע. אָמְרוּ רַבּוֹתֵינוּ רֹב הָעוֹלָם נִכְשָׁלִים בְּגָזֵל וּמִעוּטָם בַּעֲרָיוֹת וְכֻלָּם בַּאֲבַק לָשׁוֹן הָרַע. וְאָמְרוּ כִּי עִנְיַן אֲבַק לָשׁוֹן הָרַע כַּאֲשֶׁר יְסַבֵּב הָאָדָם בִּדְבָרָיו שֶׁיְּסַפְּרוּ בְּנֵי אָדָם לָשׁוֹן הָרַע. וְאָמְרוּ – לְעוֹלָם אַל יְסַפֵּר אָדָם בְּטוֹבָתוֹ שֶׁל חֲבֵרוֹ שֶׁמִּתּוֹךְ טוֹבָתוֹ בָּא לִידֵי גְּנוּתוֹ. וְהִנֵּה אֲנַחְנוּ צְרִיכִים לְבָאֵר הַמַּאֲמָר הַזֶּה. כִּי יָדוּעַ הַדָּבָר כִּי מִן הַמִּדּוֹת הַנָּאוֹת לְסַפֵּר בְּשֶׁבַח הַחֲכָמִים וְהַצַּדִּיקִם כְּמוֹ שֶׁנֶּאֱמַר (משלי כ"ה:כ"ז) וְחֵקֶר כְּבוֹדָם כָּבוֹד. וְאָמְרוּ עַל הָאֱוִיל שֶׁאֵינוֹ מְדַבֵּר בְּשִׁבְחוֹ שֶׁל עוֹלָם. אֲבָל זֹאת תְּכוּנַת הָעִנְיָן הַזֶּה כִּי אֵין לְסַפֵּר בְּטוֹבַת הָאָדָם זוּלָתִי בַּד בְּבַד. רוֹצֶה לוֹמַר – כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל רֵעֵהוּ וְלֹא בִּקְהַל עַם וּבְמוֹשַׁב רַבִּים. עַד אֲשֶׁר יִוָּדַע אֵלָיו כִּי אֵין בַּמַּעֲמָד הַהוּא שׂוֹנֵא וּמְקַנֵּא לָאִישׁ אֲשֶׁר יְדַבֵּר טוֹב עָלָיו. וְאִם יַחְפֹּץ לְשַׁבֵּחַ אָדָם אֲשֶׁר כְּבָר הֻחְזַק לִבְנֵי עַמּוֹ וְנוֹדָע אֲשֶׁר הוּא אָדָם כָּשֵׁר, וְלֹא תִּמָּצֵא בּוֹ רָעָה וְאַשְׁמָה. גַּם עַל פְּנֵי שׂוֹנֵא וּמְקַנֵּא. יֵשׁ לְשַׁבְּחוֹ כִּי לֹא יוּכַל לְגַנּוֹתוֹ. וְאִם יְגַנֵּהוּ יֵדְעוּ הַכֹּל אֲשֶׁר פִּיו דִּבֵּר שָׁוְא וּתְהִי לְשׁוֹנוֹ מוֹקֵשׁ לְנַפְשׁוֹ.
(רכז) עוֹד זָכְרוּ זַ"ל עַל עִנְיַן לָשׁוֹן הָרַע וְאָמְרוּ – הִנֵּה אִם שָׁאֲלָה אִשָּׁה מִשְּׁכֶנְתָּהּ לַחְתּוֹת אֵשׁ מִיָּקוּד. וַתַּעַן וַתֹּאמַר אַיֵּה אֵיפֹה גַּחֲלֵי אֵשׁ כִּי אִם בְּבֵית פְּלוֹנִי אֲשֶׁר תָּמִיד יִצְלֶה בָּשָׂר וְיֹאכַל. זֶה וְהַדּוֹמֶה לוֹ אֲבַק לָשׁוֹן הָרַע. וְנֶאֱמַר (משלי כ"ז:י"ד) מְבָרֵךְ רֵעֵהוּ בְּקוֹל גָּדוֹל בַּבֹּקֶר הַשְׁכֵּם קְלָלָה תֵּחָשֵׁב לוֹ. וּפֵרְשׁוּ רַבּוֹתֵינוּ הַמִּקְרָא הַזֶּה עַל הַמְשַׁבֵּחַ אֶת חֲבֵרוֹ בְּשֶׁבַח הַבָּא לְיַד הֶפְסֵד. בְּעִנְיַן הָאוֹרֵחַ אֲשֶׁר יָצָא אֶל רְחוֹב הָעִיר וַיִּקְרָא בְּקוֹל גָּדוֹל וַיְסַפֵּר אֶת אֲשֶׁר גְּמָלוֹ בַּעַל הַבַּיִת טוֹבָה כִּי טָבַח טֶבַח וְהֵכִין לָאוֹרֵחַ הַבָּא אֵלָיו. וַיְהִי בְּהִשָּׁמַע דְּבַר הָאוֹרֵחַ יִתְלַקְּטוּ אֲנָשִׁים רֵיקִים וְיָסוּרוּ אֶל בֵּית בַּעַל הַבַּיִת. וְחַיָּב הָאָדָם לִשְׁמֹר פִּיו וּלְשׁוֹנוֹ שֶׁלֹּא יֵחָשֵׁד בִּדְבָרָיו וְאַל יִתְּנוּ אוֹתוֹ כִּמְסַפֵּר לָשׁוֹן הָרַע. וְאִם יָבִיא עַצְמוֹ לִידֵי הַחֲשָׁד בָּזֶה. הִנֵּה הִשְׁחִית מוּסָרוֹ וְיֵחָשֵׁב לָאִישׁ הַזֶּה אֲבַק לָשׁוֹן הָרַע.
(רכח) וְעַתָּה הִשְׁתּוֹנֵן בְּכִלְיוֹתֶיךָ לַעֲמֹד עַל עִקַּר הַדָּבָר הַזֶּה. הִנֵּה הִקְדַּמְנוּ כִּי מֻתָּר לְסַפֵּר בִּגְנוּת הַחוֹטֵא עַל חָמָס אֲשֶׁר בְּכַפָּיו אִם נוֹדַע הַדָּבָר כִּי לֹא עָזַב דַּרְכּוֹ. כְּמוֹ הַגּוֹזֵל וְהַחוֹמֵס. אוֹ הַמַּזִּיק וְהַמֵּצִיק. אוֹ הַמַּלְבִּין פָּנִים וּמַבְאִישׁ וּמַחְפִּיר. וְהַמְּסַפֵּר לָשׁוֹן הָרַע וְלֹא הֵשִׁיב אֶת הַגְּזֵלָה, וְלֹא שִׁלֵּם נִזְקוֹ, וְלֹא בִּקֵּשׁ פְּנֵי חֲבֵרוֹ לְהַעֲבִיר אֶת עֲוֹנוֹ. וְאָמְנָם הַמַּבִּיטִים דַּרְכָּם דַּבֵּר יְדַבְּרוּ בָּרִאשׁוֹנָה אֶת הַחוֹטֵא. אוּלַי יוּכְלוּ הוֹעִיל בְּדֶרֶךְ תּוֹכָחָה לַהֲשִׁיבוֹ מִדַּרְכּוֹ הָרָעָה. וְאִם מָאֵן יְמָאֵן אָז יוֹדִיעוּ לָרַבִּים אֶת דְּרָכָיו וּמַעֲלָלָיו. וְעַתָּה כַּאֲשֶׁר יִתְפֹּשׂ אָדָם עַל מַעֲשֵׂה חֲבֵרוֹ עַל דְּבַר אֲשֶׁר הֵזִיד עַל רֵעֵהוּ. וִיסַפֵּר מַעֲשֵׂהוּ לִבְנֵי אָדָם וִיגַלֶּה חוֹבַת הַחוֹטֵא וִיגַנֶּה מַעֲשֵׂהוּ מִטְּעָנוֹת רַבּוֹת. וְהִנֵּה יֵחָשֵׁד הַמְסַפֵּר בָּזֶה וְיִתְּנוּ אוֹתוֹ כִּמְסַפֵּר לָשׁוֹן הָרַע. וְיֹאמְרוּ אָמוֹר. גַּם אִם אֱמֶת הָיָה הַדָּבָר הָיָה רָאוּי לִגְלוֹת אֹזֶן הַחוֹטֵא לַמּוּסָר בַּתְּחִלָּה. וְעַל דְּבַר אֲשֶׁר לֹא קִדֵּם לוֹ תּוֹכָחוֹת יַחְשְׁדֶנּוּ שׁוֹמְעוֹ לֵאמֹר. כִּי לֹא הָיָה אוֹמֵר כָּל אֵלֶּה בִּפְנֵי חֲבֵרוֹ וְכִי הוּא מַחֲנִיף לוֹ. כָּעִנְיָן שֶׁנֶּאֱמַר (הושע ד':ד') אַךְ אִישׁ אַל יָרֵב וְאַל יוֹכַח אִישׁ. וְנֶהֱנָה לְדָבָר בְּאַשְׁמַת הָעָם אֲשֶׁר בְּהַעֲווֹתָם יִשְׂמַח וּבִקְלוֹנָם יִתְכַּבֵּד שֶׁלֹּא בִּפְנֵיהֶם. וְדוֹמֶה לְבַעַל לָשׁוֹן הָרַע. וּבוֹ דָּבַק. מִן הָאָבָק. וְעוֹד יֹאמְרוּ בְּנֵי אָדָם אֵין הַדְּבָרִים כֵּנִים וּמִלִּבּוֹ הוּא בּוֹדְאָם. וְאִם לֹא אֵפוֹא מַדּוּעַ לֹא גִּלָּה עַל עֲוֹנוֹ בְּפָנָיו רִאשׁוֹנָה וְהֶעֱלִים מִמֶּנּוּ. עַל כֵּן אָמְרוּ רַבּוֹתֵינוּ כָּל דָּבָר אֲשֶׁר יֵאָמֵר בִּפְנֵי בְּעָלָיו אֵין בּוֹ דֶּרֶךְ לָשׁוֹן הָרַע. רְצוֹנוֹ לוֹמַר – כִּי אִם הִקְדִּים לַחֲבֵרוֹ תּוֹכַחַת מְגֻלָּה עַל מַעֲשֵׂהוּ וְלֹא הִקְשִׁיב עַל דְּבָרָיו, אַחֲרֵי כֵן יוּכַל לְהוֹדִיעַ לִבְנֵי אָדָם אַשְׁמַת הָאִישׁ וְרֹעַ מוּסָרוֹ. וְאַל יֵחָשֵׁד כִּי יַחְפֹּץ לָתֵת דֹּפִי בַּחֲבֵרוֹ. וְכֵן אִם הַמְסַפֵּר מֻחְזָק לָרַבִּים כִּי לֹא יִשָּׂא פְנֵי אִישׁ וְאֶל אָדָם לֹא יְכַנֶּה. וְאֵת כָּל אֲשֶׁר יֹאמַר שֶׁלֹּא בִּפְנֵי חֲבֵרוֹ. אוֹתוֹ יְדַבֵּר בְּפָנָיו וְלֹא יָגוּר מִפְּנֵי אִישׁ. וְהֻחְזַק גַּם כֵּן בְּתוֹךְ עַמּוֹ אֲשֶׁר לֹא יְדַבֵּר רַק אֱמֶת, אֵין לְחָשְׁדוֹ בְּדַבְּרוֹ עַל אַשְׁמַת אָדָם לַחֲבֵרוֹ שֶׁלֹּא בְּפָנָיו. וְכֵן זָכְרוּ בְּדִבְרֵיהֶם זַ"ל עַל הָעִנְיָן הַזֶּה וְאָמְרוּ – אָמַר ר' יוֹסֵי מִיָּמַי לֹא אָמַרְתִּי דָּבָר וְחָזַרְתִּי לַאֲחוֹרַי. רְצוֹנוֹ לוֹמַר – לֹא אָמַרְתִּי דָּבָר עַל אָדָם שֶׁלֹּא בְּפָנָיו וְכָבַשְׁתִּי אוֹתוֹ בִּהְיוֹתִי בְּפָנָיו. עוֹד אָמְרוּ כָּל דָּבָר אֲשֶׁר יֵאָמֵר בִּפְנֵי שְׁלֹשָׁה אֵין בּוֹ דֶּרֶךְ לָשׁוֹן הָרַע. רְצוֹנוֹ לוֹמַר – אַחֲרֵי כִּי בְּרַבִּים הָיוּ עִמּוֹ בְּעֵת אֲשֶׁר סִפֵּר הַדְּבָרִים. אָכֵן נוֹדַע הַדָּבָר לַחֲבֵרוֹ וְהִנֵּה זֶה כְּאִלּוּ אָמַר הַדְּבָרִים בְּפָנָיו.
(רכט) הַחֵלֶק הַחֲמִישִׁי – נַבְלוּת הַפֶּה. אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה כָּל הַמְנַבֵּל אֶת פִּיו אֲפִלּוּ נִגְזַר עָלָיו גְּזַר דִּין שֶׁל שִׁבְעִים שָׁנָה לְטוֹבָה נֶהְפָּךְ עָלָיו לְרָעָה. וְאָמַר יְשַׁעְיָה (ט':ט"ז) עַל כֵּן עַל בַּחוּרָיו לֹא יִשְׂמַח ה' וְאֶת יְתֹמָיו וְאֶת אַלְמְנֹתָיו לֹא יְרַחֵם, כִּי כֻלּוֹ חָנֵף וּמֵרַע, וְכָל פֶּה דֹּבֵר נְבָלָה, בְּכָל זֹאת לֹא שָׁב אַפּוֹ וְעוֹד יָדוֹ נְטוּיָה. וּבַעֲבוּר זֹאת הַמְנַבֵּל אֶת פִּיו כְּבַד עָוֹן וְנִתְעָב וְנֶאֱלָח. כִּי עָזַב וְהִנִּיחַ הַבּוּשָׁה וְהַצְּנִיעוּת שֶׁהֵם הַמִּדּוֹת הַיְּדוּעוֹת לְזֶרַע הַקֹּדֶשׁ. וְהָלַךְ עַל שְׁבִילֵי עַזּוּת פָּנִים שֶׁהִיא מִדַּת הַנְּבָלִים הָרָעִים. וְהַשֵּׁנִית – כִּי חִלֵּל אֶת קֹדֶשׁ יִשְׂרָאֵל שֶׁנֶּאֱמַר (דברים ד':ו') וְאָמְרוּ רַק עַם חָכָם וְנָבוֹן הַגּוֹי הַגָּדוֹל הַזֶּה. וְזֶה נָהַג עַל דֶּרֶךְ הַסְּכָלִים הַנִּמְאָסִים הַמַּרְחִיקִים מִדֶּרֶךְ הַשֵּׂכֶל שֶׁכֻּלּוֹ יָפֶה אַף נָעִים. וְעָלָה בָּאְשָׁם וַתַּעַל צַחֲנָתָם וְכָל חָכָם וְנָבוֹן שַׁקֵּץ יְשַׁקְּצֵם וְתַעֵב יְתַעֲבֵם. וְהִנֵּה הוּא מְחַלֵּל כְּלִי הַשֵּׂכֶל אֲשֶׁר הוּא יָקָר מִכָּל כְּלִי חֶמְדָּה שֶׁנֶּאֱמַר (משלי כ':ט"ו) וּכְלִי יְקָר שִׂפְתֵי דָעַת. וְהַשּׁוֹמֵעַ דְּבַר נַבְלוּת הַפֶּה עָנְשׁוֹ גָּדוֹל כִּי לֹא יֶאֱטֹם אָזְנוֹ וְלֹא יִבָּדֵל מִתּוֹךְ דּוֹבְרֵי נְבָלָה. וְעָלָיו נֶאֱמַר (משלי כ"ב:י"ד) שׁוּחָה עֲמֻקָּה פִּי זָרוֹת [זעום ה' יפול שם].
(רל) וְאָמְרוּ רַבּוֹתֵינוּ (פסחים ג.) לְעוֹלָם אַל יוֹצִיא אָדָם דָּבָר מְגֻנֶּה מִפִּיו שֶׁהֲרֵי עִקֵּם הַכָּתוּב שְׁמֹנֶה אוֹתִיּוֹת וְלֹא הוֹצִיא דָּבָר מְגֻנֶּה מִפִּיו שֶׁנֶּאֱמַר (בראשית ז':ח') וּמִן הַבְּהֵמָה אֲשֶׁר אֵינֶנָּה טְהֹרָה. כִּי בָּעֵת הַהִיא הָיְתָה בְּהֵמָה הַטְּמֵאָה מֻתֶּרֶת בַּאֲכִילָה אַךְ לֹא הָיְתָה טְהוֹרָה לְקָרְבָּן. עַל כֵּן נֶחְשָׁב לָשׁוֹן מְגֻנֶּה אִם יְגַנֶּה אָדָם הַדְּבָרִים אֲשֶׁר הֵם לְמַאֲכַל אָדָם. וְהִנֵּה חַיָּב הָאָדָם לְהִזָּהֵר שֶׁלֹּא יוֹצִיא מִפִּיו דָּבָר מְגֻנֶּה. גַּם כִּי יְבִיאֶנּוּ הַנָּחָתוֹ לָשׁוֹן מְגֻנֶּה לְהַאֲרִיךְ דְּבָרָיו וּלְהַרְחִיב מַאֲמָרָיו. וְזֶה כְּמוֹ גָּדֵר לְהִזָּהֵר מִנַּבְלוּת הַפֶּה שֶׁהוּא מִן הָעֲבֵרוֹת הַחֲמוּרוֹת. וְגַם גָּדֵר לְהִזָּהֵר מִסִּפּוּר לָשׁוֹן הָרַע וּנְתִינַת דֹּפִי בַּבְּרִיּוֹת. כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בבא בתרא קכג.) עַל הַרְחָקַת הַדִּבּוּר בִּגְנוּת, אֲפִלּוּ בִּגְנוּת בְּהֵמָה טְמֵאָה לֹא דִּבֵּר הַכָּתוּב. וְאָמְרוּ רַבּוֹתֵינוּ (פסחים ג:) כִּי אֶחָד מִן הַכֹּהֲנִים אָמְרוּ לִפְנֵי רַבָּן יוֹחָנָן בֶּן זַכַּאי הִגִּיעַ לְחֶלְקִי מִלֶּחֶם הַפָּנִים כְּשִׁעוּר זְנַב הַלְּטָאָה וּבָדְקוּ אַחֲרָיו וּמָצְאוּ בּוֹ שֶׁמֶץ פְּסוּל. וְעוֹד אָמְרוּ רַבּוֹתֵינוּ כִּי חַיָּב הָאָדָם לִבְחֹר בִּדְבָרָיו לְשׁוֹן כָּבוֹד וּלְהַנִּיחַ לָשׁוֹן שֶׁאֵינוֹ שֶׁל כָּבוֹד גַּם כִּי אֵינָהּ מְגֻנָּה. בֵּין בְּדִבְרֵי הַתּוֹרָה וּבֵין בְּשִׂיחַת עִסְקֵי הָעוֹלָם. וּבִלְבַד שֶׁלֹּא יַאֲרִיךְ דְּבָרָיו בַּעֲבוּר זֶה בְּדַבְּרוֹ בְּדִבְרֵי תוֹרָה. כִּי חַיָּב הָאָדָם לִשְׁנוֹת לְתַלְמִידָיו דֶּרֶךְ קְצָרָה. וְעִנְיַן לְשׁוֹן כָּבוֹד הוּא דֶּרֶךְ הַדִּבּוּר וְהַשִּׁיחָה אֲשֶׁר דָּרְכוּ בָּהּ נְקִיֵּי הַדַּעַת וּמְדַבְּרֵי צָחוֹת. וְהֵם שׁוֹקְלִים וּמַכִּירִים אֵי זֶה לְשׁוֹן כָּבוֹד וְאֵי זֶה תְּמוּרָתוֹ כְּמוֹ שֶׁנֶּאֱמַר (איוב ט"ו:ה') וְתִבְחַר לְשׁוֹן עֲרוּמִים וְנֶאֱמַר (איוב ל"ג:ג') וְדַעַת שְׂפָתַי בָּרוּר מִלֵּלוּ. וְנֶאֱמַר (משלי י':כ') כֶּסֶף נִבְחָר לְשׁוֹן צַדִּיק.
(רלא) הַחֵלֶק הַשִּׁשִּׁי – נִרְגָּן. אָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (משלי י"ח:ח') דִּבְרֵי נִרְגָּן כְּמִתְלַהֲמִים וְהֵם יָרְדוּ חַדְרֵי בָטֶן. פֵּרוּשׁוֹ – הַנִּרְגָּן הוּא הָאִישׁ אֲשֶׁר דַּרְכּוֹ וְחֻקּוֹ לְהִתְאוֹנֵן וּלְהִתְרַעֵם וְיִמְצָא תְּנוּעוֹת [תְּנוּאוֹת] עַל חֲבֵרוֹ תָּמִיד עַל מַעֲשָׂיו וְעַל דְּבָרָיו. וְאַף עַל פִּי שֶׁחֲבֵרוֹ בְּתֻמּוֹ מִתְהַלֵּךְ עִמּוֹ וְלֹא זָד עָלָיו בְּדָבָר. וְיָדוּן כָּל דָּבָר לְחוֹבָה וְלֹא לִזְכוּת וְכָל שְׁגָגָה יָשִׂים לְזָדוֹן. וְהִנֵּה יִתֵּן עַצְמוֹ כְּמוֹ עָשׁוּק וְהָלוּם וּכְאִלּוּ כָּבֵד חַטַּאת חֲבֵרוֹ עָלָיו. וְהוּא הַמַּכֶּה וְהַהוֹלֵם כִּי דְּבָרָיו יוֹרְדִים חַדְרֵי בָטֶן. כִּי מִי שֶׁיָּלִין תְּלוּנוֹת עַל חֲבֵרוֹ כַּאֲשֶׁר לֹא נְגָעוֹ וְכַאֲשֶׁר עָשָׂה עִמּוֹ רַק טוֹב זֶה סַעַר מִתְחוֹלֵל עַל הַלֵּב. וְהִנֵּה הוּא כְּיוֹרֶה זִקִּים יוֹרְדִים חַדְרֵי בָטֶן. מִלַּת כְּמִתְלַהֲמִים [הפוכה] כְּמוֹ מִתְהַלְּמִים עַל דֶּרֶךְ שִׂמְלָה שַׂלְמָה מִלְּשׁוֹן (משלי כ"ג:ל"ה) הֲלָמוּנִי בַּל יָדָעְתִּי. וּכְאִלּוּ אָמַר דִּבְרֵי נִרְגָּן כְּמִתְהַלֵּם. וְאָמְרוֹ מִתְלַהֲמִים לְשׁוֹן רַבִּים כִּי נִרְגָּן כּוֹלֵל הַנִּרְגָּנִים. כְּמוֹ (ירמיהו י"א:ט"ו) וּבְשַׂר קֹדֶשׁ יַעַבְרוּ מֵעָלָיִךְ. (ישעיהו מ"ה:ח') וְיִפְרוּ יֶשַׁע. עוֹד אָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (משלי ט"ז:כ"ח) וְנִרְגָּן מַפְרִיד אַלּוּף. רְצוֹנוֹ לוֹמַר – כִּי יַפְרִיד מֵעָלָיו אוֹהֵב וָרֵעַ כִּי לֹא יוּכְלוּן שְׂאֵת חֶבְרָתוֹ. וְאָמְרוּ רַבּוֹתֵינוּ אַל תַּרְבֶּה בְּתַרְעֹמֶת שֶׁלֹּא תָּבֹא לִידֵי חֵטְא. וּפְעָמִים רַבּוֹת הַנִּרְגָּן כְּפוּי טוֹבָה גַּם יַחְשְׁבֶהָ לְרָעָה וְיָשִׁיב רָעָה תַּחַת טוֹבָה. וְנֶאֱמַר (משלי י"ז:י"ג) מֵשִׁיב רָעָה תַּחַת טוֹבָה לֹא תָמוּשׁ רָעָה מִבֵּיתוֹ. וּפְעָמִים יַחְשֹׁב עַל חַסְדֵי ה' כִּי הֵם לְנָקָם וְשִׁלֵּם. כָּעִנְיָן שֶׁנֶּאֱמַר (דברים א':כ"ז) וַתֵּרָגְנוּ בְאָהֳלֵיכֶם וַתֹּאמְרוּ בְּשִׂנְאַת ה' אֹתָנוּ הוֹצִיאָנוּ וְגוֹ'. עַל כֵּן הִתְרַחֵק מִדֶּרֶךְ הַנִּרְגָּנִים כִּי נְתִיבוֹתֵיהֶם עִקְּשׁוּ לָהֶם. כֹּל דֹּרֵךְ בָּהּ לֹא יָדַע שָׁלוֹם. וְלָדוּן לְכַף זְכוּת לַמֵּד לְשׁוֹנְךָ. וְהָיָה צֶדֶק אֵזוֹר מָתְנֶיךָ.
(210) And consider how great is the sin of a man who speaks evil speech: Is their sin that they have sealed their lips and quieted their tongues from speaking words of Torah not big enough for them; that they surely [use them to] destroy with evil speech? And King David, peace be upon him, said (Psalms 119:23), “Though princes meet and speak against me, Your servant speaks out Your laws.” The explanation is that they are still from speaking out Your laws and speak evil speech and speak against me, while I am still speaking out Your laws. And our Rabbis said (Arakhin 15a) [that] the cure for evil speech - to save oneself from it - is to be involved with the Torah; as its stated (Proverbs 15:4), “A healing tongue is a tree of life,“ And this is [the meaning of] what is stated (Psalms 39:2), “I would keep my mouth muzzled, etc.” And our Rabbis, may their memory be blessed, explained (Midrash Tehillim 39) that the muzzle is involvement with Torah. And our Rabbis said (Yalkut Shimoni on Nach 721), “The Congregation of Israel is beloved by her voice and hated by her voice: She is beloved by her voice, as it is stated (Song of Songs 2:14), ‘let me hear your voice; for your voice is sweet.’ And she is hated by her voice, as it is stated (Jeremiah 12:8), ‘she raised her voice against Me; therefore I have hated her.’” And this is [the meaning of] what is stated (Proverbs 18:21), “Death and life are in the power of the tongue; those who love it will eat its fruit.” And its explanation is: “Those who love it will eat its fruit” - and one who loves the tongue, and that is a man that always wants to talk, for him the proper counsel is that he should, “eat its fruit.” That is, he should not speak idle words but rather words of Torah, wisdom and ethics and the bringing of peace between a man and his fellow; justify the [actions of] the masses; praise the good; disparage the evil; and be zealous about the truth. For there is no end to the merits that he can acquire for himself with his tongue. And [it is] as we discussed earlier, that life is in the tongue.
(211) And behold this group of slanderers is divided into six sections:
And the first section: When he attributes a blemish to a person and [that person] does not have the blemish. There are times that he will lie against beauty. And behold the heart of this one (has his mouth jump the trait of) [gathers the evil of the traits of] two bad groups - which are the group of the liers and the group of the slanderers. And behold we have been warned by the Torah not to accept evil speech - perhaps it is empty or a false matter - as it is stated (Exodus 23:1), “You must not carry false rumors.” And King Solomon, peace be upon him, said (Proverbs 17:4), “An evildoer listens to bad talk; a lie gives ear to malicious words.” Its explanation is - two groups accept evil speech: The first is is a violent evildoing man - from the usage [in] (Isaiah 9:16), “for all are ungodly and doing evil” - for he suspects the innocent, and loves to find a blemish and guilt about his fellow and a disgrace to his honor. And it will be that when he hears someone saying evil speech about his companion, the violence in his heart brings him to believe that the things are true. And the second group is [that of] the lying man. He also listens and believes malicious talk. Since he does not distance himself from false words, he will not be concerned if he accepts a lie, or if he listens to a false rumor. Hence he will be quick to accept evil speech. [The meaning of] “a lie gives ear,” is like a man of lies. And likewise (Jeremiah 9:5), “You dwell in the midst of deceit,” [means] in the midst of people of deceit; [and also] (Psalms 109:4), “and I am prayer,” [means] a man of prayer.
(212) And know that when the listener concedes to the evil speech, his lot and measured portion (a scriptural expression [in Jeremiah 13:25], “This shall be your lot, your measured portion”) is with the one who speaks evil speech. For they will surely say, “See, the listeners accepted the thing, and that is a sign that the thing is really true. Even if the listener tilted [his] ear and made himself appear to be listening and believing these words in front of people, this also helps the evil, causes a disgrace to [the subject of the talk], and strengthens the hands of the one who brings his evil speech against people. And King Solomon, peace be upon him, said (Proverbs 25:23), “A north wind tehollel rain, and a raging face, a hidden tongue.” Its explanation is, just like a north wind scatters the clouds and prevents the rain, so does a raging face stop evil speech. For when the speaker sees the face of the listener enraged, he will stop the voice of his raining words. But if he sees that the listener is listening to him, he will not stop his mouth from his lies; and tomorrow will be like today. For he will repeat his stupidity, to always speak false speech; and his tongue will follow the rain of his falsehoods. Tehollel is from the expression challilah (forbid or prevent). And likewise (Numbers 30:3), “he shall not annul (yechal) his word”; and also (Genesis 4:26), “it was then huchal to call,” [which means] it was then prevented.
(213) King Solomon, peace be upon him, also said (Proverbs 26:28), “A lying tongue does a dakav hate.” The explanation is that a humble, contrite and lowly person hates a lying tongue - he will not seek it nor listen to it. For a humble person desires people’s worth, and is pained by their embarrassment and disgrace. The [letter,] vav, is in place of a hay in the root, like the vav, in [the word,] anav. And some explain [the verse as,] someone with a lying tongue will hate those who make him contrite and reprimand him, so he will not bring them more evil slander against people. And behold we have been warned by that which is written (Exodus 23:1), “You must not carry false rumors,” not to believe in our hearts the telling of evil speech - to hold in our thoughts that the things are true, such as to demean in our eyes the one about whom it is spoken.
(214) The second section: The one who speaks evil speech, but distances himself from a false matter. And this is what they meant when they spoke of the group of slanderers, even though they are not from the group of liers. And behold, if someone mentions to his fellow - between the two of them - the bad deeds of his ancestors, he transgresses that which is written in the Torah (Leviticus 25:17), “A man may not abuse his countryman.” [For] the verse is speaking about verbal abuse, as we mentioned earlier. And it is stated (Ezekiel 18:20), “a child shall not bear the iniquity of a parent.” And if he embarrasses him in front of others about the deeds of his ancestors - about this our Rabbis said (Bava Metzia 58b) that one who whitens the face of his fellow in public is from those that descend to Gehinnom and never ascend [from it]. And if he speaks about and makes known the abominations of his forefathers in front of people - but not in front of him - about this they said, this is the group of slanderers that does not receive the Divine Presence. And likewise if [the one he spoke about] was a penitent, and he speaks about his earlier deeds.
(215) And know that if a man sees that his fellow has transgressed against an item in the Torah privately, and [the former] reveals his sins at the public gate, he will surely be guilty about this. For maybe that sinner repented from his evil way and his anguish [about it] is in his thoughts. And the heart knows the bitterness of his soul. So it is incorrect to reveal them, except to a discreet sage, who will not tell the rest of the masses. He will only distance himself from [the sinner’s] company until he knows that he has repented from his evil way. And if the sinner is a Torah scholar and a man who fears sin, it is fitting to think that he has [already] truly repented. And if his [evil] impulse attacked him once, his soul causes him bitterness [about it] afterwards.
(216) There are two things that the speaker of evil speech brings about: The damage and embarrassment that he causes his fellow; and his [own] decision to condemn and prosecute his fellows and his joy at their calamity. And from one angle, the iniquity of the one who speaks evil speech about something true is greater than one who speaks about something false. For the people will believe his saying true things about his fellow, and [that fellow] will go up in flames in front of them. So he will be disgraced in their eyes [even] after he regrets his evil and is forgiven for his sins.
(217) And King Solomon, peace be upon him, said (Proverbs 14:9-10), “Fools will advocate guilt; among the upright, good will. The heart knows its own bitterness, and no outsider can share in its joy.” Its explanation is - the fool advocates guilt, since he searches for the blemishes of people and their guilt. So he will attribute defects to them and never speak about their praise or about something good that is found with them. And the analogy for this is that flies always all land on dirty places. And his saying, “fools will advocate (literally, fools advocates),” in the singular is [to address] each and every one of the fools, like (in Genesis 49:22), “(literally) daughters treads on the wall.” And our Rabbis said (Kiddushin 70a), “Anyone who is of flawed lineage never speaks in praise of [others]. And [his way is to] disqualify them with his own flaw.” “Among the upright, good will” - for it is the way of the just to cover over transgressions, and to praise a man when a good thing is found with him. And they spoke in ethics about a [simple] man and a sage who were walking past a carcass. The [former] said, “That carcass is so rotten!” The sage said, “How white are its teeth!” And [Solomon] said after this, “The heart knows its own bitterness.” And every sage knows that Solomon did not bring words that are not useful among his chosen teachings (Proverbs). Rather the matter is coming with regard to the first verse - to say that the evil of the fool that advocates guilt is because it is probable that the sinner has repented from his way. And no one knows the bitterness of the soul of a person, and its joy, besides him. And that lifts up the sin, for the essentials of repentance are according to the bitterness of his soul. Therefore the fool that mentions his iniquity sins and is guilty.
(218) And you must know that the punishment of the fool that advocates guilt is only when he attributes a defect in a man who fears sin, [and] whose [evil] impulse seized him and he sinned and was guilty - as his practice and way is to regret his sins. And all the more so if the matter that he repented is known. But [regarding] the man whose path you have examined and he has no fear of God in front of his eyes and is also stationed on the bad path - it is a commandment to speak in his disgrace and to reveal his sins, and to make the ones involved with sin foul in the eyes of people, so that the souls of the ones listening will be revolted from bad deeds. And it is stated (Proverbs 29:27), “The unjust man is an abomination to the righteous.” And it is [also] stated (Proverbs 8:13), “To fear the Lord is to hate evil.” And they said (Sanhedrin 52a), “It is permissible to call an evildoer who is the son of a righteous man, ‘an evildoer, son of an evildoer’; and it is permitted to call a righteous man who is the son of an evildoer, ‘a righteous man, son of a righteous man.’”
And behold when you see a man who is saying something or performing an act, and one can judge the thing as him being guilty or being innocent: If the man is one that fears God, you have been obligated to judge him favorably in truth - even if the thing is closer to, and makes more sense to be, understood unfavorably. And if he is from the [group] in-between, that are careful about sin, but sometimes stumble over it - you must incline the doubt towards judging favorably, as our Rabbis, may their memory be blessed, said (Shabbat 127b), “One who judges another favorably is himself judged favorably.” And it is a positive commandment from the Torah, as it is stated (Leviticus 19:15), “you shall judge your countryman justly (betsedek, which can also be understood as, favorably).” And if the matter leans towards guilt - let the matter be a doubt to you, and do not decide it unfavorably. But if most of that man’s actions are evil, or you have examined that he has no fear of God in his heart - judge his actions or his words unfavorably, as it is stated (Proverbs 21:12), “The Righteous One observes the house of the wicked man; he subverts the wicked to their ruin.” And we have already discussed its explanation.
(219) And King Solomon, peace be upon him, said (Proverbs 24:29-30), “Do not be a vain witness against your companion; would you mislead with your speech? Do not say, ‘I will do to him what he did to me; I will pay the man like what he did.’” Its explanation is: It is not necessary to warn, saying, “Do not be a false witness”; but do say, “Do not be a vain witness.” For if your companion stumbles upon a sin, do not testify about it and do not reveal it in vain, without punishment. For while it is true that if a man stole or extorted his countryman, [a witness] is obligated to testify so that [if] there are two witnesses he will return the theft that he stole; and if there is only one witness, there will be an oath between them; but if he saw his fellow stumble in a matter of a sexual prohibition or one of the sins [that do not involve payment], it is not fitting that he should testify about this in vain - meaning to say without punishment - even if there is another witness with him to authenticate the matter. And if the sinner was someone who fears sin, it is fitting to speak to one’s heart, [to say] that he truly [already] repented. And also because he should fear to himself and say in his heart, “Since this man fears the Heavens, maybe His merits are more numerous than his iniquities; and our Rabbis said (Kiddushin 39a) that a man whose merits are more numerous than his iniquities is surely from the congregation of the righteous.” However if the sinner is from the fools - the way of which is to repeat their foolishness - it is good that they tell the judges, in order to chastise him and separate him from sin. However if he is one witness, it is not good for a man to be alone, testifying about his fellow. For his testimony is vain, since they cannot rely upon it, as it is stated (Deuteronomy 19:15), “A single witness may not validate against a person any guilt or sin.” And therefore he is considered a defamer. And the word, “mislead (fitita) is [in] a causative structure - it means to say that through your lips, you are grinding his face (from the usage [Leviticus 2:6], “You shall break it into bits.”) when you reveal his hidden iniquity. And after this, he said, “Do not say, ‘I will do to him what he did to me.’” For if he revealed your sins, do not take vengeance or bear a grudge to do to him like what he did to you. [And this is a glorious teaching and from the essence of fear [of God].
But if the sinner is a man that does not fear in front of God - like someone who removes the yoke of the Heavenly kingdom, and is not careful about a commandment which all the rest of his people know is a sin - it is permissible to embarrass him and to speak about his disgrace. Thus did our Rabbis say (Baba Metzia 59a), “‘A man shall not oppress his countryman (amito)’ (Leviticus 25:17). [Meaning, from] his nation (amo) - one that is with you in [observance of] Torah and commandments - he shall you not mistreat. But [regarding] one who did not put his heart to the word of the Lord, it is permissible to embarrass him with his actions, make his abominations known and pour forth disgrace upon him. And they also said (Yoma 86b), “We publicize the hypocrites due to the desecration of [God’s] name.”
But if he stumbled on a sin by chance and it is his habit most of his days to be careful about iniquity, we should not reveal his sin - as we have explained. So it would [then] be possible to explain, “Do not be a vain witness against your companion” - to testify about sins with which you have also fallen sick, like him. Hence he is called his companion. And this is shown by its stating afterwards, “Do not say, ‘I will do to him what he did to me.’” For even though it is a commandment to publicize the ones that sin to their core and the hypocrites; [in the case of] a sinner - if it is a man like him in his evil and [like other] people with his sins, we should not publicize [his sin]. For [the first one’s] intention to reveal his secrets will not be for the good, but rather to rejoice in his calamity. Secondly, how will he not be embarrassed to mention the defect of these actions in someone else, when he holds on to them [himself]? And it is stated (Hosea 1:4), “I will punish the House of Jehu for the bloody deeds at Jezreel”: Behold even though he did a commandment in cutting off the House of Ahab, [Jehu] bore his sin. For he was also full of transgression.
(220) And our Rabbis said (Pesachim 113b) that we give lashes for rebellion to the one who testifies by himself against his fellow about the matter of a sin. However he may reveal the matter privately to his teacher or to a man who keeps his secret, if he knows that they will believe his words like the words of two witnesses. And if there is a second witness with him, they should have the judges hear their words - in order to discipline the sinner privately, and not to whiten his face in public, as it is stated (Leviticus 19:17), “you shall surely reprimand your countryman and not bear sin because of him.”
(221) And know that regarding things between a man and his fellow - such as robbery, extortion, injury, pain, embarrassment and verbal abuse - one can tell the things to people. Even a single individual who saw [it] may speak, so as to help the person who was mistreated and to be zealous for the truth. And behold the Torah stated that a single witness should testify in court for a monetary claim, to obligate the defendant [to take] an oath. However he should first reprimand the man.
(222) The third section: One who goes talebearing. And we were warned about this in the Torah, as it is stated (Leviticus 19:16), “You shall not go talebearing among your people.” And this is also called evil speech. And he is included in the group of slanderers - as our Rabbis, may their memory be blessed, mentioned about Doeg the Edomite that he was involved in evil speech because he told Saul, and said to him that David came to the house of Ahimelech. And there is no counting the damage of talebearing: For it increases hatred in the world and makes people stumble on that which is written in the Torah (Leviticus 19:17), “You shall not hate your brother in your heart.” And behold the world stands upon peace (Avot 1:18) - so due to hatred, the world deteriorates, as we have discussed earlier. And many times, the talebearer puts a sword in the hand of his fellow to kill his companion, as it is written (Ezekiel 22:9), “Talebearing men were in your midst, intent on shedding blood.” And it is [also] stated (Jeremiah 6:28), “They are copper and iron - they are all stubbornly defiant; they go talebearing; all of them act corruptly.” And our Rabbis (Arakhin 15b) called talebearing, “Third speech, because it kills three: The one who speaks it, the one who accepts it; and the one about whom it is said” - as you know from the matter of Doeg, such that he was banished [from the world to come] on account of the talebearing; the priests were killed; and Saul was punished for accepting the talebearing.
(223) And our Rabbis, may their memory be blessed, said about the matter of talebearing (Niddah 61a) [that] even though it is forbidden to accept it and hate one’s fellow as a result, yet one should not belittle the matter. Rather he should guard himself and be concerned about the matter. They, may their memory be blessed, said (Yerushalmi Peah 1:1) [that] the generation of Saul had informers like Doeg and the Ziphites. And as a result, they went to war and fell. [But] the generation of Ahab did not have informers - as you know from the matter of the prophets that hid from Jezebel, as it is written (I Kings 18:22), “I am the only prophet of the Lord left.” Yet Obadiah hid a hundred prophets, but no one revealed that there was a prophet besides Elijah. And as a result of this, they would go to war and be victorious - even though Ahab worshipped idolatry.
(224) And one who causes disputes between brothers and friends and brings hatred between them is the most severe of all the sections of slander, as it is stated (Proverbs 6:19), “and one who incites brothers to quarrel.” And our Rabbis said (Vayikra Rabbah 17:1), “The seventh is the most severe of all” (meaning the trait of inciting, etc. - which is the seventh of what it says above (Proverbs 6:16), “Six things the Lord hates; the seventh is an abomination to Him.”) - as we have mentioned to you before in the Gates of the Fear of Sin (no longer extant).
(225) A man is obligated to hide a secret that is revealed to him confidentially by his fellow, even though there is no matter of talebearing involved in revealing that secret. For there is damage to the holder of the secret [simply] by its being revealed, and it [can cause him] to abort his plan - as it is stated (Proverbs 15:22), “Plans are aborted without a secret.” Secondly - because revealing a secret is even an aberration of the ways of modesty, as he surely violates the will of the holder of the secret. And King Solomon said (Proverbs 20:19), “He who gives away secrets is a talebearer.” He means to say, if you see a man who does not control his spirit, to guard his tongue from revealing a secret - even though there is no issue of talebearing between a man and his friend in revealing that secret - this trait will bring him to go talebearing, which is from the four bad groups, given that his lips are not in his control to guard. He also said (Proverbs 11:13), “A talebearer will reveal secrets.” He means to say, do not confide a secret to someone who goes talebearing. For since he does not guard his lips from talebearing, do not trust him to hide your secret, even though you have given your words over to him in private and in confidentiality. And we have been warned by the Torah not to accept evil speech, as it is stated, (Exodus 23:1), “Do not accept a vain report.” And it is stated (Proverbs 29:12), “A ruler who listens to lies, all his ministers will be evildoers.” And our Rabbis, may their memory be blessed, explained (Midrash Tehillim 54) that when a ruler accepts evil speech and words of talebearing, his ministers will become evildoers and talebearers to find favor in the eyes of their master. And behold it is these three groups that we mentioned that they, may their memory be blessed, had in mind when they referred to the group of slanderers.
(226) And the fourth section: The dust of evil speech. Our Rabbis said (Bava Batra 165a), “Most of the world stumbles upon theft and a minority upon sexual prohibitions, but all of them [stumble upon] the dust of evil speech.” And they said that the content of the dust of evil speech is when a person causes people to speak evil speech due to his words. And they said (Bava Batra 164b), “A person should never speak favorably of his fellow, as out of his [praise] comes his disgrace.” And behold we need to explain this statement - for it is known that speaking the praises of the sages and the righteous is from the proper traits, as it is stated (Proverbs 25:27), “but it is honorable to peruse honor.” And it is said about a fool that he does not speak the praises of the world. Rather this is the nature of this matter, that one should only speak favorably of a man face to face. That is to say, when a man speaks to his companion - and not to the larger community and in an audience of the masses, unless he knows that there is no one in that grouping who is an enemy of that man whom he wants to praise or one who is jealous of him. And if he wants to praise a man who is already assumed by the people of his nation to be a proper man and no evil or guilt is found about him, he should be praised even in front of his enemy or one jealous - for they will not be able to disgrace him. And [even] if they do disgrace him, everyone will know that [such a man’s] mouth spoke in vain, such that his mouth will be a trap for himself.
(227) They, may their memory be blessed, also mentioned and said about the content of the dust of evil speech (Arakhin 15b) [that] if a woman asked her neighbor to [light a fire] from the hearth, and she answers and says, “Where else is a fire of coals except at so-and-so’s home, who is always roasting meat and eating” - this and what is similar to it is the dust of evil speech. And it is stated (Proverbs 27:14), “He who greets his fellow loudly early in the morning shall have it reckoned to him as a curse.” And our Rabbis explained (Arakhin 16a) this verse about someone who praises his fellow with a praise that brings a loss, to be about a guest who goes out to the town square and calls out in a loud voice and recounts how the householder did him good - since he [prepared] meat and made it for the guest that came to him. But it would be that when they hear the words of the guests, worthless people will assemble and turn aside to the home of the householder. And a person is obligated to guard his mouth and his tongue, such that he not be suspected about his words and that they not account him to be one involved in evil speech. And if he does bring such a suspicion about himself with this, he has surely destroyed his ethical [standing], and it will be considered the dust of evil speech for him.
(228) And contemplate this well to understand the principle of this matter: Behold we mentioned earlier that it is permissible to speak in disgrace of the sinner about the theft that is in his hands, if it is known that he has not left his path. For example, the robber and the extortionist, the damager and the harasser, the one who whitens the face [of another], the one who makes [others] fowl and shameful and the one who speaks evil speech - [if] he has not returned the theft, or payed for his damage or requested from his fellow to remove his iniquity (to forgive him). However those that see their ways must surely first speak to the sinner - perhaps they will be able to help by way of a reprimand to have him repent from his evil way. And if he surely refuses, they may then inform the public about his ways and deeds.
However a person can be blamed from the deed of his fellow that was wanton against his fellow, when he recounts his deeds to people and reveals the obligations of the sinner and disgraces his acts with various claims: Behold, the recounter will be suspected about this and they will think him one engaged in evil speech. And they will surely say, “Even if the thing was true, it would have been fitting to reveal it to the ear of the sinner as a reprimand first.” And his listeners will suspect him about his not giving him a reprimand first, saying that he would not have said all of this in front of [the sinner] and he is flattering him - like the matter that is stated (Hosea 4:4), “Let no man rebuke, let no man protest!” And [they will further say that] he enjoys speaking about the guilt of the people, the iniquity of which brings him joy and the disgrace of which brings him honor when it is not front of them; and he is similar to someone involved in evil speech and is clinging to its dust. And people will also say, “The things are not true and he made them up from his heart. And, however if not, why did he not reveal his iniquity in front of him first, but rather ignore him?” Hence our Rabbis said (Arakhin 15b), “Any statement that is said in the presence of its master (i.e., the subject of the statement) is not in the way of evil speech. It means to say that if he previously gave an open reprimand to his fellow about his deed, and [the latter] did not pay attention to his words - he may afterwards inform people of that man’s guilt and the evil of his conduct. And he will not be suspected of wanting to give his fellow a defect. And likewise if the teller is assumed by the public not to seek the favor of any man and not to bend to a man; and everything he would say not in front of his fellow, he would [also] say in front of him and not be frightened by any man; and he also be assumed among his people to only speak the truth - he is not to be suspected when he speaks about the guilt of his fellow not in front of him. And so did they mention in their words, may their memory be blessed, about this matter and say, “Rabbi Yose says, ‘From [all of] my days, I have never said a word and turned around behind me.’” He meant to say, “I have never said something about a person not in front of him, but suppressed it when I was in front of him.” They also said, “Anything that is said in front of three is not in the way of evil speech.” It means to say - since there were many [people] with him at the time that he told the thing, hence the thing will be known to his fellow. And behold it is as if he said the words in front of him.
(229) And the fifth section: Vulgar speech. Our Rabbis, may their memory be blessed, said (Shabbat 33a), “Anyone who speaks vulgarly - even if he was sealed for a decree of seventy years of good, it will be reversed to bad.” And Isaiah said (Isaiah 9:16), “That is why my Lord will not spare their youths, nor show compassion to their orphans and widows; for all are ungodly and wicked, and every mouth speaks vulgarity.” And on account of this, one who speaks vulgarly has a heavy iniquity and is ungodly and wicked. For he has abandoned and left shame and modesty, which are the famous traits of the holy seed (of Israel); and went to the paths of brazenness - which is the trait of the evil boors. Secondly - because he has profanced the Holy One of Israel, as it is stated (Deuteronomy 4:6), “and they will say, ‘Surely, that great nation is a wise and discerning people.’” But this one acted like the disgusting foolish ones that are distanced from the ways of the intellect, which is completely beautiful and also pleasant. And their foulness rises and their stink goes up, so every sage and understanding person surely despises and surely abominates them. And behold, he is profaning the tool of the intellect which is more precious than any beloved tool - as it is stated (Proverbs 20:15), “but wise speech is a precious tool.” And the punishment of one who listens to vulgar speech is great, since he does not seal his ear and does not separate from the words of vulgarity. And about him is it said (Proverbs 22:14), “The mouth of a forbidden woman is a deep pit; [He who is doomed by the Lord falls into it].”
(230) And our Rabbis said (Pesachim 3a), “A person should never put out a disgraceful matter from his mouth; as a verse was distorted by eight letters rather than have it put out a disgraceful matter, as it is stated (Genesis 7:8), ‘From the pure animals and from the animals that are not pure.’” For at that time, the impure animals were permissible to eat but not pure for a sacrifice. Hence it is considered a disgraceful expression if one disgraces things that are for human food. And see that a man must be careful not to put out a disgraceful matter from his mouth - even if by his leaving it, it will bring him to speak at length and add to his statements. And it is like a fence to be careful from vulgar speech - which is one of the weighty sins. And [it is] also a fence from speaking evil speech and the placing of defects upon the creatures - as our Rabbis, may their memory be blessed, have said about the distancing of [disgraceful] speech (Bava Batra 123a), “The verse did not even speak in disgrace of impure animals.” And our Rabbis said (Pesachim 3b) that one of the priests said in front of Rabban Yochanan ben Zakkai, “I received [for] my portion, the size of a lizard’s tail.” They investigated his background, and they found a trace of disqualification about him.
And our Rabbis also said (Pesachim 3a) that a person must choose an honorable phrase [instead of using] a dishonorable phrase - even if it is not disgraceful - whether it is in words of Torah or in speaking about matters of the world. And this is so long as he does not speak at length for its sake when speaking words of Torah. For a person is obligated to teach his students in a terse fashion. And the matter of honorable phrases is the path of words and speech that was tread upon by those of clean intellect and those that speak with clarity. And they weigh and know which phrase is honorable and which is its opposite, as it is stated (Job 15:5), “And you choose the language of the crafty.” And it is stated (Job 33:3), “and that which my lips know they shall speak sincerely.” And it is stated (Proverbs 1:20), “The tongue of a righteous man is choice silver.”
(231) And the sixth section: The complainer - King Solomon, peace be upon him, said (Proverbs 18:8), “The words of the complainer are like mitlahamim; and they enter the innards of one’s belly.” Its explanation is that a complainer is a man whose way and whose nature is to always complain, get angry and find (movements) [pretexts] about this fellow, regarding his actions and his words - even though his fellow is innocent towards him, and did him no harm in anything. And he judges everything unfavorably, and not favorably; and anything inadvertent he makes volitional. And he surely makes himself like the oppressed and beaten, and as if the sin of his fellow is heavy upon him; whereas he is the hitter and the beater, as his words “enter the innards of one’s belly.” For the one who places complaints in front of his fellow when he did not touch him and only did good to him brings a storm to the heart. And behold he is like one who throws darts that “enter the innards of one’s belly.” The word mitlahamim is [spelled] inverted, [and is as if it were] mithalmim (they are beating); [and like the inversion of] simlah [and] salmah. And it is like the usage (in Proverbs 23:35), “they beat me (halamuni), but I was unaware.” And it is as if he was saying, “It is like the words of the complainer, they are beating me.” And his saying, “They are beating,” in the plural, is because the complainer includes [all] complainers - like (in Jeremiah 11:15), “the sacral flesh will pass away from you” (which is in singular, but refers to the many); [and] (Isaiah 45:8), “triumph sprout.”
King Solomon, peace be upon him, also said (Proverbs 16:28), “and a complainer separates his friend.” He means to say that he separates his friend and his companion from himself, as they cannot endure his friendship. And our Rabbis said (Derekh Eretz Zuta 9), “Do not proliferate complaints, so that you will not come to sin.” And many times, the complainer will be ungrateful for the good and will even consider it bad, so he will return the good with bad. And it is stated (Proverbs 17:13), “He who repays good with evil will not have evil leave his home.” And sometimes he will think about God’s kindnesses, that they are for vengeance and retribution - like that matter that is stated, (Deuteronomy 1:27), “You sulked in your tents and said, ‘It is because the Lord hates us that He brought us out, etc.’” Hence, distance yourself from the path of the complainers, for they have twisted their paths - anyone who walks in it will not know peace. Rather teach your tongue to judge favorably, and justice will be the girdle of your loins.