Musar su Amos 4:13

Chazal have said (Sanhedrin 26b) that the Holy One Blessed be He said to Doeg, the wicked one: "When you reach the section concerning the speakers of lashon hara, what do you expound?" The meaning is: When a man commits a transgression, by nature he is ashamed and aggrieved to come upon the relevant section in the Torah. Because of this Eliyahu Rabbah writes (end of 138): "One who is blind or lame should not be called to the Torah for the section [that discusses these defects]. Similarly, one who is suspect of illicit relations should not be called for that section, or the like." If so, in our instance, we have demonstrated above that a great portion of the Torah speaks of these things [(lashon hara)] and a man who broadens his lips and abandons his speech in whichever direction his yetzer desires, will certainly in the course of his life transgress each thing many tens of times, and how his soul will storm when they show him in time to come that in the few days of his life he has transgressed many tens of sections in the Torah. It is known what Chazal (Chagigah 5b) have said on the verse (Amos 4:13): "For He that forms the mountains and creates the winds and tells a man what his speech is"— "even a man's lightest converse is related to him at the time of his judgment." How much more so will he be reproved for these grave forbidden matters [of lashon hara] and have them laid before his eyes, as it is written in Psalms 50:20: "You sit and speak against your brother. Against your mother's son you utter slander …but I will reprove you and set it in order before your eyes." And it is known what the GRA has written, that for every utterance of forbidden speech (such as lashon hara and rechiluth and the like) one must descend to the very depths of Sheol, and it is impossible to visualize the throes and afflictions one suffers for one such utterance.

Likewise our Sages of blessed memory said on the verse: "Who declares to man his speech" (Amos 4:13) - "even casual talk between a man and his wife is related to a man at the time of judgment" (Chagiga 5b).

We have already pointed out that this is the most essential of all things for the acquiring of watchfulness, as the Beraitha of Rabbi Pinchas ben Yair states: "Torah brings to watchfulness". Without Torah, one will not reach it at all. This is what our sages said "an ignorant man cannot be pious" (Avot 2:5).