L’Ecclésiaste 5:2 Halakha : Mishneh Torah, Human Dispositions, Mishneh Torah, Defilement by Leprosy & Sefer Chasidim

Ever let man multiply silence, and not speak aught else save in a matter of wisdom or of things which he needs for the sustenance of life in his body. Of Rab, the disciple of our Holy Master, it was said, that he never in his life uttered idle talk⁴ Caro contradicts the text here, saying: “I found in Sukkah, 28, that this distinction was attributed to Rabbi Johanan, but about Rab I DO not now know where to locate such statement.” The text is correct, as Maimonides only quotes references which are laws of conduct and not sermons. See Yoma, 19b about the name Kaputal and Kabutal. G.. Verily, such is the talk of a majority of the people, whereas, even of the necessities of the body man should not multiply words. Concerning this the sages admonished, saying: "Whosoever propogates words generates sin" (Pir. Ab. 1.17). And they, moreover, said: "I found nothing better for the body than silence" (Ibid). Likewise in words of Torah and in words of wisdom shall man's words be few but the thought therein sagacious, which is what the sages charged saying: "Ever let the master instruct his disciples concisely" (Hullin. 63b). But if the words be many and their meaning insignificant it is but stupidity, concerning which it was said: "For a dream cometh through a multitude of matter, and the voice of a fool cometh with a multitude of words" (Ecc. 5.3).

Tsaraat is a name given collectively to many different matters that are not similar to each other. As, behold, the whitening of a person's skin is called tsaraat and the falling out of a little bit of head or beard hair is [also] called tsaraat and [even] the change of the hue of clothing or houses is called tsaraat. This change mentioned with clothing and houses that the Torah collectively called tsaraat is not [like] the way of the world, but rather it is a sign and a wonder that [existed] in Israel to caution them about evil speech (lashon hara), such that the walls of the one that spoke evil speech would change [color]. If he repented, the house would become pure. [But] if he persisted in his evil until his house was broken down, the leather vessels that he would sit and recline upon would change [color]. If he repented, they would become pure. [But] if he persisted in his evil until they were burned, his skin would change [color] and he would become infested with tsaraat, and he would be isolated and [his condition would be] publicized until he would not be involved in the speech of the evildoers, which is mockery and evil speech. And about this matter the Torah cautions and says beware of the plague of tsaraat: "Remember that which the Lord, your God, did to Miriam on the way" (Deuteronomy 24:9). Behold, it is saying, "Reflect upon what happened to Miriam the prophetess, who spoke about her brother." She was older than him and raised him on her knees and endangered herself to save him at the sea, and she did not speak in his derision but rather erred in comparing him to other prophets - and he was not [even] exacting about all of these things, as it is stated (Numbers 12:3), "And the man, Moshe, was very humble." And nonetheless, she was immediately punished with tsaraat. All the more so is it with silly evil people who frequently speak boastfully and about [supposed] wonders. Therefore, it is fitting for the one who wants to guide his ways to distance himself from their gatherings and from speaking with them, so as not to be snagged by the net of evildoers and their foolishness. And this is the way of the gatherings of scoffers: At first, they speak much about useless things, as the matter is stated (Ecclesiastes 5:2), "and the voice of a knave is with many words." And from this, they come to speak derisively about the righteous, as the matter is stated (Psalms 31:19), "Silence the lips of falsehood, that speak harshly about the righteous." And from this, they will be accustomed to speaking about prophets [derisively] and to cast a doubt upon their words, as the matter is stated (II Chronicles 36:16), "They would insult the messengers of God, and disgrace His words and confound His prophets." And from this, they come to speak [derisively] about God and denying a principle of faith, as the matter is stated (II Kings 17:9), "And the Children of Israel covered up things about the Lord, their God, that were not so." And behold, it states, (Psalms 73:9), "They have set their mouths against the heavens and their tongues walk upon the earth:" Who caused them to set against the heavens their mouths? Their tongue that first walked upon the earth - which is the conversation of the evildoers, which causes them to sit at corners and sit at the gatherings of ignoramuses and sit at parties with drinkers. But the conversation of the proper ones of Israel is only in the words of Torah and wisdom. Therefore, the Holy One, blessed be He, helps their hand and grants them merit in it, as it is stated (Malachi 3:16), "Then those that fear the Lord spoke, one man to his fellow; and the Lord listened and heard, and a book of remembrance was written in front of Him for those that feared the Lord and those that gave importance to His name." The Laws of Defilement by Leprosy have been completed.

“May the Lord cut off all flattering lips, The tongue that speaketh proud things!” (Ps. 12:4). He who relates evil gossip is regarded as if he had denied God,¹Arakhin 15a. for it is written after that, they “who have said: ‛Our tongue will we make mighty: Our lips are with us: who is our lord over us?’” (Ps. 12:5). Gossip, which knows no limit, see how powerful it is, and let us take a lesson from the “spies.”²They were sent by Moses to search out the Holy Land. (See Numbers 13 and Deuteronomy 1:22.) Even when one slanders wood and stones, which do not hear and see, there is concern for their shame, so much more when one slanders his neighbor who is created in the (divine) image and likeness, “What shall be given thee, and what shall be done more unto thee, Thou deceitful tongue” (Ps. 1:23). The Holy One, blessed be He has said to the tongue, “What shall I do to you? All of man’s limbs are from without, you are within. Moreover, I have made for you two walls, one of bone and one of flesh; of bone, the teeth; and of flesh, the lips.” “In the multitude of words there wanteth not transgression” (Prov. 10:19). A man should always increase (his) silence ³Maimonides, Hilkhoth Deoth, 2:4. and not speak at all, except (to indulge) in the words of the wise or in matters necessary for the needs of his body. It has been said of Rav, the student of Rabenu (Judah) the Pious, that in all his days he never indulged in idle talk.⁴Yoma 19b. All who indulge in ordinary talk transgress a positive commandment as it has been said, “And shalt talk of them (Deut. 6:7) and not in other matters.”⁵Ibid. And (we know) that a prohibition which has been derived by implication from a positive command is a positive command.⁶Yebamoth 56b. Others say, he violates both a prohibition and a positive command, as it is said, “all things toil to weariness; man cannot utter it …” (Eccl. 1:8). And even involving bodily needs, let his words not be excessive, but sparing, and concern only those matters which are deemed necessities.⁷Hagigah 5b. And so with words of Torah let a man’s talk be brief and the content great. For so have the scholars said, “let a man always teach his students by way of the short method.” ⁸Pesahim 3b. But if his words are many and the content meagre, it is then foolishness, as it is written, “And a fool’s voice through a multitude of words” (Eccl. 5:2). A safeguard to wisdom is silence.⁹Aboth 3:17. Therefore let a man not be hasty in answering¹⁰Derekh Eretz Zuta, Chapter II. nor speak excessively. Also let him teach his student with composure and quietness, without shouting or lengthiness, for “the words of the wise (are) spoken in quiet” (Eccl. 9:17).