Musar su Proverbi 24:17

I DO not find this quality among righteous or superior men. But it is (to be found) in him whose nature resembles that of a lion, for he is one who is never sated. These are the ones of whom it is said (Deut. xxviii. 50), "A nation of fierce countenance." Upon my soul, this is a wholly detestable quality, whether (its measure be) great or small. It comes into being when the spirit of wrath prevails over a man. This quality is exercised for the purpose of wreaking vengeance upon enemies. There is no harm in making use of it in this manner, although the intelligent man ought not endeavor to be avenged upon his enemies. For this is not befitting. Thus saith the sage (Prov. xxiv. 17), "Rejoice not when thy enemy falleth." To make use of it in order that one may do evil to his fellow-man, to kill him, or to lay hold of the possessions of one who has given no offence, is reprehensible. From such as these may God preserve me, for of their ilk, the Saint said (Ps. cxxiv., i and 3), "If it had not been the Lord who was on our side, now may Israel say:" … "Then they had swallowed us up quick, when their wrath was kindled against us." A proof that this quality is only found in the wicked is the expression (Prov. xii. 10), "But the tender mercies of the wicked are cruel." Plato, the author of the laws in regard to vengeance, said, "He who desires to be revenged upon his enemies should add (a degree of) excellence to himself."

For the cruel person feels no pain at the troubles of his companions, as you see in contrast with David who said: "As for me, when they were sick, my clothing was sackcloth, I afflicted my soul with fasting, and as for my prayer for them — may it return to my own bosom" (Ps. 35:13). And in the Book of Job it is written: "If I have not wept for him that was in trouble and if my soul grieved not for the needy" (Job 30:25). And all this is very far from the cruel man. This trait of cruelty is found only in people whose natures are like the nature of lions that prey and violently rend. When the spirit of wrath takes strong hold of a man then the quality of mercy flees, and Cruelty grows powerful to ruin and destroy as it is written: "Wrath is cruel and anger is overwhelming" (Prov. 27:4). There is no wrath like the anger of Cruelty. In the attributes of the Creator, may He be Blessed, you will find : "In wrath remember Compassion" (Hab. 3:2). But this is far from man's ability — to have mercy in the midst of his anger. And there is this aspect of the quality of Cruelty in the soul of man — to avenge himself on his enemies as it is written: "And he will not spare in the day of vengeance" (Prov. 6:14). The meaning of this verse is that where there is the desire for vengeance there is no compassion, only cruelty. And Scripture says: "You shall not avenge nor bear a grudge" (Lev 19:18). We are warned not to bear a grudge even in our heart — all the more so not to do any deed with the hands to hurt a companion. Even when your enemy has fallen through no fault of yours, you must not rejoice as it is written: "Rejoice not when your enemy falls and when he stumbles let not your heart be glad" (Prov. 24:17). The avenger or the grudge-holder never overlooks a grievance and never forgives his companions who have wronged him, and this attitude drags after it quarrels and hatred, and you already know how good and how pleasant is the quality of peace.

There are many evils in too much rejoicing and in too much laughter, as for instance one who rejoices when his companion stumbles or when some evil mischance of the tragic happenings that afflict the world comes upon him. And concerning this it is said: "When your enemy falls do not rejoice" (Ibid. 24:17). And there is a joy that is even worse than this — as when a man rejoices because his companion made errors in the Service of the Creator, may He be blessed, or rejoices at the lack of knowledge of his companion. The following parable you should easily understand: a servant who ministers to his king faithfully is pained when he sees people rebelling against his master and abusing him [and he should rebuke them to their faces and let them know the extent of their vile conduct], but when a servant is happy when he sees the service of his master being spoiled and his master's consequent shame, then he is not a faithful servant [he is a comrade to the destroyer and will have to bear his guilt]. And behold Scripture says : "The Lord desires those that revere Him" (Ps. 147:11). And he who rejoices when his companion stumbles — his desire is not like the desire of the Creator, may He be Blessed. Therefore Rabbi Nehunia ben Hakanah prayed : "And let not my fellows err in a point of law and I be happy with this" (Berakoth 28b). Therefore Rabbi Nehunia ben Hakanah prayed to be free from this fault for he saw that it was common that one rejoices in the mistake of his companion in order that he should feel triumphant over his companion and have that fame. And how many important people there are who do not take care in this connection. Therefore, every man whose will is the will of God feels great pain when the will of God is not accomplished by men. A man should pray that even his enemy should serve the Creator, Blessed be He. And he should intend in his prayers — when he comes to the Benedictions of "Thou art Gracious" and "Restore Us" and "Forgive Us" — to include all of Israel, those that love him and those that hate him. And so should it be with all his Benedictions. For how could it be true that he should pray for "the healing of his people Israel" and the other Benedictions, and not want his companion to be healed or become wiser?

And how careful must a man be not to rejoice in the falling of his friend and in his shame, as it is written (Mishlei 24:17-18): "When your foe falls, do not rejoice, and when he stumbles, let your heart not be glad. Lest the L-rd see, and it be evil in His eyes, etc." And this sin greatly arouses the power of din against a man, and it has the power to actually destroy, as does the sin of avodah zarah. For thus do we find in the words of Chazal (Eichah Rabbah, Pethichta), that at the time of the destruction of the Temple, when our father Abraham went into the Temple and the Holy One Blessed be He asked him: "What does My loved one in My house?" he asked: "Why have my sons been exiled among the peoples of the world?" And the Holy One Blessed be He answered: "Because they serve idols and rejoice in each other's downfall," the Holy One Blessed be He equating this [second] sin with [that of] idolatry! Let a man, then, always reflect within himself that in view of his sins and his faults, he, too, deserves to be demeaned and shamed — if not for the L-rd's pitying him in the merit of his fathers.