Musar su Proverbi 22:14

And among the words of our Rabbis about the sense of hearing is, “A person should not allow his ears to hear idle matters, because they are the first of the limbs burned” (Ketuvot 5b). And about the one that audits a mouth that speaks vulgarity, it is stated (Proverbs 22:14), “The mouth of strange women is a deep pit.” One who is of the fearers of God and of the penitents should pay attention to all of this, in order to save his soul from the flame. And we have already written fine words about this matter in the Gates of Precautions of Caution (no longer extant).

I reiterate my request that you guide your sons and daughters with words of kindness and Mussar that will find a place in their heart. This is true especially if we merit to arrive in Eretz Yisrael, because one must be extra cautious to follow Hashem's ways there. Therefore, train them well, since one must work hard on one's speech and character traits, and only through good habits can we control ourselves (Shaarey Teshuvah). All beginnings are hard (Mechilta Yisro). But afterwards, one is worthy of praise (Mishlei 20:14). For the wicked person knows that he is taking the wrong path, but it is hard for him to change. But this is man's main task, not to go after his desires, but (Tehillim 32:9) "to restrain himself with a bit and bridle when he is being groomed." Man must deprive himself until he dies, not by fasting or asceticism, but by controlling his mouth and desires. This is teshuvah. And this is the whole reward of the World-to-Come, as it is written (Mishlei 6:23): "For the commandment is a lamp and the Torah is a light" - but "the way to life is the rebuke that disciplines." And that is worth more than any amount of fasting and self-affliction! For every second that man controls his tongue, he merits some of the "hidden [by Hashem for the righteous] light," something which no angel or [other] creature can imagine (Midrash). And it is stated (Tehillim 34:13,14): "Who is the man who desires life, and loves days that he may see good? Guard your tongue from evil, and your lips from speaking deceitfully." This will atone for any sin and save one from Gehinnom, as we find (Mishlei 21:23): "He who guards his mouth [from too much eating and drinking] and tongue [from idle words] guards himself from trouble." Also (ib. 18:21): "Death and life are in the power of the tongue." Woe to one who gives away his life for one word! Then what advantage is there to one who has a tongue (see Koheles 10:11)? And, "Everything has a cure except, etc." It is most important to refrain from speaking words of praise about anyone. How much more so does this apply to speaking ill of anyone! Why must one speak about others? "The mouth that speaks strangely is a deep pit; he who angers Hashem falls into it" (Mishlei 22:14).

And "whoever utters obscene language, Gehinom is made deep for him [as it is said, A deep pit is for the mouth that speaks perversity] (Mishlei 22:14)

And regarding listening to obscenities it is likewise taught: "even one who listens and remains silent, as written '[The mouth of strange women is like a deep pit;] the one abhorred by G-d will fall therein'" (Shabbat 33a).

And now we shall speak about the faculty of hearing. Hearing, in itself, is good, as it is written (Isaiah 55:3): "Hear, and let your souls live." And (Mishlei 15:31): "The ear that hears the reproof of life, in the midst of the wise will it reside." And hearing works on a man to cause him to satisfy [an obligation] by hearing as if he had performed it himself. A proof may be adduced from the reading of the Megillah, the blowing of the shofar, and other such things, such as [the recitation of] Kiddush and the grace over meals, where one makes the blessing and all the listeners satisfy the obligation. Similarly, all of the receiving of the Torah was through hearing. All this, for good things. The reverse is true for bad things, G-d forbid. Hearing [bad things] also greatly affects a man's soul. It is well known what our sages of blessed memory have said (Kethuvoth 5b): "The Rabbis taught: 'Let a man not allow idle speech to be heard by his ears, for they are the first of the organs to be "burnt."'" How much more so [does this apply] to one who intends to cause rechiluth to be heard by his ears, this being proscribed by a negative commandment in the Torah, viz. (Shemoth 23:1): "You shall not bear a false report," or to one who hears, with intent, lashon hara and other forbidden things, or frivolous speech or leitzanuth (levity), in which instance his sin is too great to bear. And our sages of blessed memory have said about the scoffer (Avodah Zarah 18b) that suffering comes upon him, as it is written (Isaiah 28:22): "Do not scoff, lest your bonds be strengthened." And they have also said (Shabbath 33a): "Even he who listens [to obscenity] and remains silent [is condemned], it being written (Mishlei 22:14): 'The abhorred of the L-rd will abide there' [next to the speaker of obscenity.]"