Musar su Proverbi 17:16

And behold we shall conclude this topic with an esteemed statement of the Sages of Israel, may there memory be blessed: Hillel, peace be upon him, used to say (Avot 1:14), "If I am not for myself, who is for me? And if not now, when?" The explanation of the content is [that] if a person does not arouse his soul, what effect can reproof have? For even if they enter his heart on the day that he hears them, the impulse will forget them and drive them out of his heart, like the matter of that which was stated (Hosea 6:4) "when your goodness is like a morning cloud." And it is [also] stated (Proverbs 10:20), "The tongue of a righteous man is choice silver, but the heart of the wicked is of little worth (kimeat)." Its explanation is that the reproof of a righteous man is pure without any dross, and his speech is chosen. But the heart of the evildoers that listen to his reproof is [only for] one instant. This is from the usage (Psalms 81:15), "then would I subdue their enemies instantly (kimeat)" - the meaning of which is, in an instant would I subdue their enemies. And [only] an understanding and refined heart is called a heart, as it is stated (Proverbs 15:32), "he who heeds reproof acquires heart"; and (Proverbs 17:16), "to purchase wisdom, when he has no heart?" Indeed, a man must arouse his heart when he hears reproof and place the things into his heart, to constantly think about them. And he should add teaching from his own heart and produce words. He should also meditate in the chambers of his spirit and repent, to turn the hand of the reproof upon himself and not just rely upon the rebuke of the rebuker. [Otherwise. that] rebuke will be like morning clouds, and for [fleeting] instants, until he takes the reproof upon himself and until he purifies himself. "But if I am for my own self [only], what am I?" Even when I am for myself and I reflect upon wisdom all the time, what am I? For the grasp of a man is short and weak. So [even] with the effort and the refinement, he will only attain a little of the virtues - see what I am and what my life is when I am not for myself, to make efforts to refine my soul. And the comparison here is to a field that is inferior. For with great toil and refinement, and with much work, it will bring out a small [amount of] seed. But if they do not toil in its refinement, it will not produce [anything] and no grass will grow in it besides thorns and brambles. However there is benefit in sowing a superior field - even if he does not toil in working it. And our Rabbis, may their memory be blessed, said about this matter (Avot D' Rabbi Natan 16), "That which it is written (Psalms 103:14), 'For He knows our formation' - there is a [relevant] metaphor of a king that gave a field to his servants and warned them to work it and guard it, and to bring him thirty kor from it each year. And they toiled on it and worked it well, but only bought five kor in front of the king. He said to them, 'What have you done?' They said to him, 'Our master, the king, the field that you gave us was inferior, and we worked it with all of our strength. But with all of the toil, it did not make more grain than this.'" "And if not now, when?" It is not appropriate for me to delay my efforts, a day or two, in refining my soul and fixing set times for Torah [study]. For if I say, "I shall hope for leisure time and until I have enough money in my hands for my needs" - behold the distractions of the world do not stop. As our Rabbis, may their memory be blessed, said (Avot 2:4), "Say not, 'When I shall have leisure I shall study,' lest you will not have leisure."

However, he who sets his desire and wish on evil deeds and is gracious to the wicked and to their deeds, and rejects the righteous ones, him will his graciousness bring to the netherworld. Concerning him it is said "Woe unto them that call evil good, and good evil" (Is. 5:20). And it is further said "He that justifieth the wicked, and he that condemneth the righteous, even they both are an abomination to the Lord" (Prov. 17:15).