Tafsiran yang Mengutip untuk Mazmur 101:5

And all the other things listed in the Talmud and Midrashim have no support from this Torah passage, therefore I have seen fit to establish all the particular actions done to the metzora [person afflicted with tzara’at] on the foundation of these three things: evil speech [lashon hara], arrogance, and desire for wealth. The verse encompasses them by saying, Whoever slanders his neighbor in secret, him I will cut off; he who has haughty eyes and a proud heart, him I will not endure (Psalms 101:5). A proud heart refers to one who covets wealth, as they said (Avot 5:23) about Balaam that he had “a wide soul” [meaning he was greedy]. And him I will cut off the Sages interpreted (Arachin 15b) as referring to a confirmed metzora. The verse makes two divisions, joining haughty eyes with proud heart because both come from the same source, for the root of the eye depends on the understanding of the heart (Avodah Zarah 28b). Every haughty person has a proud heart, for every arrogant person desires great wealth through which he can display the glory of his greatness. Conversely, all wealth causes a lifting of the heart, as it is written And your silver and gold increase… and your heart becomes proud (Deuteronomy 8:13-14). Evidence of this is from what Elisha said to Gehazi, May the leprosy of Naaman cling to you (2 Kings 5:27). Why did he need to mention Naaman’s leprosy? Because Gehazi was coveting wealth (see 2 Kings 5:20-24), and Naaman was haughty. The commentators learned this from what is written Naaman, commander of the army of the king of Aram, was a great man in the sight of his master (2 Kings 5:1). This means that even in the presence of his master, he conducted himself with greatness and pride. We have already said that arrogance and greed come from the same source, therefore he said, May Naaman’s leprosy cling to you. Similarly, David joined them together saying, he who has haughty eyes and a proud heart, etc.

It appears that Rabbi Abba’s reasoning is that logic dictates there should be no remedy for the slanderer, because once someone has already spread slander, blemished the holy, spread evil rumors, and this sound of affliction has spread throughout the world, it is obvious that there is no remedy for the one who was slandered. And even if the slanderer were to sacrifice all the rams of Nevayot, he cannot take back his evil thoughts and words. Can he go from one end of the heavens to the other proclaiming, “I spoke falsely”? This is like the custom in our generation, where if one of the slanderous people defames some honorable person, his words quickly run from the rising of the sun to its setting, and he himself cannot fix what he has distorted. Therefore, it is logical that just as there is no remedy for the one who was slandered, so too there is no remedy for the slanderer. That is why David, through divine inspiration, decreed and said, May the Lord cut off all flattering lips (Psalms 12:4), and he gave a reason for this: Because of the plundering of the poor and the groaning of the needy (Psalms 12:6). These are the ones who are stricken and cry out the groaning of the wounded — the poor and the needy against whom the wrath went forth from the arrow shot of their tongues. Since there is no remedy for them, there is also no remedy for the flattering lips. And regarding this it says, Whoever slanders his neighbor in secret, him I will destroy (Psalms 101:5), which is translated as [destroyed] “completely,” meaning he will remain permanently without remedy.

with Your truth Since You are truthful, and You said that You would wreak vengeance upon talebearers and those who pursue to kill, therefore, cut them off.

The haughty eyes of man [This means] the haughty spirit, and so every expression of haughty eyes in the Scriptures, as it is said: “Whoever is haughty of eye, lustful in heart...” (Ps. 101:5).

haughtiness of his eyes Arrogance, as the matter is stated: (Psalms 101:5) “One who has proud eyes and a haughty heart.”

לא תלך רכיל THOU SHALT NOT GO ABOUT AS A TALE BEARER — I say that because all those who sow discord between people and all who speak slander go into their friends' houses in order to spy out what evil they can see there, or what evil they can hear there so that they may tell it in the streets —they are called הולכי רכיל which it the same as הולכי רגילה, "people who go about spying"; espiement in O. F. A proof of my statement is the fact that we do not find anywhere the term רגיל used in Scripture except in connection with the expression הלך "to go". Examples are: the phrase here, לא תלך רכיל; (Jeremiah 6:28) "[They are all] walking as spies: they are brass and iron". But as for any other expressions for “slander”, the verb הלך is not used with them. Examples are (Psalms 101:5) "whoso privily slandereth his neighbour”; (Psalms 120:2) "false tongue"; (Psalms 12:4) "the tongue that speaketh proud things (slander)". For this reason I say that this expression (הולך רכיל) means "going about ומרגל, and spying out” (רגל = רכל), because the כ may interchange with ,ג since all letters the pronounciation of which are of the same place in the organs of speech may interchange with each other e. g., בי"ת with גימ"ל ,פ"א with כ"ף or with נו"ן ;קו"ף with זי"ן ;למ"ד with צד"י. And in a similar sense we have, (II Samuel 19:28) "He spied against thy servant [to my lord]” which implies, "he spied me out with subtly in order to speak evil about me to my lord״ (and thus וירגל comes to mean "to slander”). Similar is (Psalms 15:8): לא רגל על לשונו which means, "he has not spied out in order to have evil on his tongue”. Similarly the רוכל, the trader, is one who goes round and searches for (spies out) all kinds of merchandise, and so also the seller of perfumes which women use to make themselves nice, because he constantly goes about in the villages, he is called רוכל, which has the same meaning as רוגל. And its translation in the Targum לא תיכול קורצין, has the same meaning as (Daniel 3:8) "and they slandered (אכלו קורציהון) the Jews”; and as (Berakhot 58a) "he slandered him (אכל ביה קורצא בי מלכא) to the king”. It seems to me that people had the custom to eat a little snack in the house of him who listened to their slanderous words, and this served as the final confirmation that his (the slanderer's) statements were well founded and that he would maintain the truth of them. This "snack” was called אכילת קורצין, the word קורצא being connected in meaning with the root קרץ in (Proverbs 6:13) "He winketh (קורץ) with his eyes”, for it is the manner of all who go about slandering to wink with their eyes and to suggest their slanderous statements by innuendos in order that others who happen to hear them should not understand them.