Musar su Deuteronomio 32:5

And from this, we will understand very well what has disappeared from the eyes of researchers in what they have examined regarding, heaven forbid, a change in God's will. The Almighty decrees a decree and then repentance, prayer and charity can change that to the better; and sometimes it changes from good to bad. But they walk in darkness because there can be no change, heaven forbid. Rather all is one and is only a matter of one desire. That is to say this inquiry is a matter of faith. I will also copy what I wrote as a child in my pamphlet, even though it is a little different. In any event, it all goes together in one place. These are my words. Written in section of Godliness in the gate of unity. And the whole faith of unity is complete; as there is no body nor strength of the body, nor a separate mind, and will not change from thought to thought or from action to action or from one leader to another. It is a complete intellect and simple and unique in all parts of His names and in all attributes. And a change in actions on the part of the leadership only exists from the side of the recipients. Because the one who walks in innocence and straightness, and keeps a good home, receives goodness derived from God Almighty. And he who perverts his path and distances himself, is distanced from the good derived from God and the opposite is derived from Him.

And [this holds true] especially in the area of guarding one's tongue. For if he permits, G-d forbid, his soul to be in the category of speakers of lashon hara in this world, and, as a matter of course, does not prevent his ears, too, from always hearing lashon hara and rechiluth and accepting it, (also, so that he will have later what to talk about; for this is the trait of the talebearer, to go and hear in one place and sell this "merchandise" in another place, as a merchant with his wares [viz. Torath Cohanim and Rashi's commentary on Chumash]), then he will have damaged his faculties of speech and hearing, and will certainly be punished in his soul, correspondingly, in the world to come, in these two faculties themselves, speech and hearing. [This is the language of the GRA (R. Eliyahu of Vilna) on the verse (Mishlei 13:13): "He who neglects a thing will be hurt by it, and the fearer of a mitzvah — he will be complete." "For there are 248 organs in a man, and, corresponding to them, 248 positive commandments. And likewise, every thing derives its vital strength from the mitzvoth. And, therefore, anyone who neglects any matter of mitzvah hurts himself. For he is thereby deprived of the vital strength of that matter. But one who fears forsaking any mitzvah and seeks to fulfill every thing [(of mitzvah)] will be complete in all of his organs."] And we may also say that this is the intent of the verse (Devarim 32:5): "[In the transgressions that they have committed,] they have corrupted [themselves], not Him," [G-d forbid], as it is written [Iyyov 35:6]: "If you have sinned, what have you done to Him." The intent [of the verse in Devarim] is as he [the GRA] explains — that through their sins they become blemished in the end. [see Rashi on "banav mumam" ("His sons, their blemish")]. That is, if any mitzvah becomes expendable in his eyes, G-d forbid, then the organ corresponding to that mitzvah becomes blemished in the end, as we have written in the name of the GRA. For in the issur of speaking lashon hara and rechiluth that he speaks with his mouth he transgresses "You shall not go talebearing among your people," most of which [sin] inheres in the mouth. And in hearing lashon hara and accepting it, he infringes on the transgression of (Shemoth 23:1): "You shall not bear a false report." [viz. Sefer Charedim on the negative commandments dependent on the ears, and what I have copied of his words in Principle X of the Be'er Mayim Chayim.] And it is known that these [(speaking and hearing)] are the major faculties of the "form" of man and of his perfection, even in this world. (This is well known from the ruling of Chazal that a deaf-mute [cheresh], who does not hear and does not speak is [legally] comparable to a shoteh [one who is mentally deficient] and to a minor, in all matters. And, in Bava Kamma 85b: "If one rendered another a cheresh he pays him the [legal] worth of an entire man"; for from now on he is not [legally] worth anything.) How much more so is he (i.e., "the counterpart of mouth and ear") rendered defective (for sins by those organs)] in the world to come. And even if we say that he will not be lacking entirely in these faculties, (for did he not also employ them in his lifetime in words of Torah and holiness?) in any event, they will certainly be defective, for he damaged them while yet living and did not repent. And this is known to all who have understanding — that even in this world, if, G-d forbid, a man's faculty of speech and hearing is impaired, even if — with great effort — he can still speak and hear, this greatly grieves him in his lifetime, and he will be more greatly shamed by this lack than if he were affected, in his other organs; for these are man's prime faculties and he will also not be able to conceal their loss. How much more so, in the higher world — how much will his soul grieve there before the eyes of all! Even if no punishment were inflicted upon the man of lashon hara at all, but only his speech and hearing were impaired, how much shame would he suffer because of this! For there it is known and recognized by all that his speech and hearing impairment there is due to his being a man of lashon hara and strife in this world.