Musar su Salmi 109:27

And that which they, may their memory be blessed, said that one who spurns Torah scholars, spurns the word of God and does not have a share in the world to come - this is something with a root in logic and a basis in analysis. And behold we find good reason and knowledge about this matter: King Solomon, peace be upon him, said (Proverbs 3:38), “The wise shall obtain honor, but disgrace uplifts dullards.” And likewise (Psalms 109:4), “and I am prayer,” [means] a man of prayer; [and] (Jeremiah 9:5), “You dwell in the midst of deceit,” [means] in the midst of people of deceit. [Hence] its explanation is that a lowly and disgraceful person uplifts dullards; and he honors and praises them. For there are great benefits in the honoring of the wise and upright; and many large snares in the honoring of the dullards and evildoers, and in putting them [on a pedestal]. For when the wise are lauded and put [on a pedestal], their words are heard [more], the whole nation accompanies them and their counsel appears right to them. Secondly, when people see their honor, they will learn a teaching, to offer honor and amplify knowledge. And they, may their memory be blessed, said (Pesachim 50b), “A person should always engage in Torah [study ...], even if not for its [own] sake; as through [Torah study] not for its sake, he will come to [doing it] for its sake.” Thirdly, many of those asleep at heart will be aroused from their sleep, when they see the splendorous honor of the Torah, will recognize its sublimity and the desire for it will enter their hearts. So their involvement with it will be for God, may He be blessed, and to serve Him with a complete heart.

And behold this group of slanderers is divided into six sections:
And the first section: When he attributes a blemish to a person and [that person] does not have the blemish. There are times that he will lie against beauty. And behold the heart of this one (has his mouth jump the trait of) [gathers the evil of the traits of] two bad groups - which are the group of the liers and the group of the slanderers. And behold we have been warned by the Torah not to accept evil speech - perhaps it is empty or a false matter - as it is stated (Exodus 23:1), “You must not carry false rumors.” And King Solomon, peace be upon him, said (Proverbs 17:4), “An evildoer listens to bad talk; a lie gives ear to malicious words.” Its explanation is - two groups accept evil speech: The first is is a violent evildoing man - from the usage [in] (Isaiah 9:16), “for all are ungodly and doing evil” - for he suspects the innocent, and loves to find a blemish and guilt about his fellow and a disgrace to his honor. And it will be that when he hears someone saying evil speech about his companion, the violence in his heart brings him to believe that the things are true. And the second group is [that of] the lying man. He also listens and believes malicious talk. Since he does not distance himself from false words, he will not be concerned if he accepts a lie, or if he listens to a false rumor. Hence he will be quick to accept evil speech. [The meaning of] “a lie gives ear,” is like a man of lies. And likewise (Jeremiah 9:5), “You dwell in the midst of deceit,” [means] in the midst of people of deceit; [and also] (Psalms 109:4), “and I am prayer,” [means] a man of prayer.

And likewise should he put fasts, tears and abstaining himself from delights in the place of afflictions - as it is stated (Psalms 109:24), “My knees give way from fasting; my flesh is lean, has lost its fat.” And it is stated (Joel 2:12), “Turn back to Me with all your hearts, and with fasting, weeping, and lamenting.” And he should always sigh from the bitterness of his heart, as we mentioned in the first Gate about repentance. And he will place the abundance of bitterness in the place of afflictions, as it is stated (Proverbs 18:14), “A man’s spirit can sustain (yekhalkel) him through illness; but low spirits - who can bear them?” The explanation is that when the body becomes sick, the soul will sustain it [during ] its sickness - from the usage (in Malachi 3:2),“But who can bear (mekhalkel) the day of his coming?” [Here] it means to say - help the body and sustain it by speaking to its heart and comforting it to accept [difficulties] and to carry [them]. But when the soul is sick and low from grief and worry, who will console the soul, and who will hold it up and sustain it? Behold, worry and bitterness of the heart are heavier than sickness of the body - for the soul sustains the body in its sickness; whereas when the soul is sick and low from its grief, the body will not sustain it.
So if you find the sinner suffering, [with] troubles happening to him, justifying his judgement and accepting the rebuke with love - this will be a shield for him from the many afflictions that would be fit to come upon him. [It is] as it is stated (Psalms 76:11), “The rage of men shall acknowledge You, when You gird on the remnant of fury.” Its explanation is, when the pain of a man acknowledges You - meaning that a man acknowledges You at the time of his pain. It is from the usage (Job 6:2), “If my anger were surely weighed” - the meaning [of anger, like rage in Psalms 76:11,] is pain. “The remnant of fury” that had been opened to come upon the man - like the content of (I Kings 20:11), “Let not him who girds on his sword boast like him who opens it!” - gird and hold them back and do not bring them upon him. And this is by way of a comparison to one who opens his sword, but [then] returns it to its sheath. And it is stated (Isaiah 12:1), “Although You were wroth with me, Your wrath has turned back and You comfort me.” And likewise about the matter of acknowledgement for the good, it is stated (Psalms 52:11), “I praise You forever, for You have acted; I will hope in Your name, for it is good, in the presence of Your faithful ones.” Its explanation is - I will praise You for the good that You have done with me; and because of this, I will hope for the constancy of Your goodness. And it is stated (Psalms 116:13), “I will raise the cup of slavations and call out in the name of the Lord”; (Psalms 116:3-4) “I came upon trouble and sorrow. And I invoked the name of the Lord.”
And our Rabbis, may their memory be blessed, said (Midrash Tehillim 79) about the matter of that which is written (Psalms 3:1), “A song of David, when he fled,” “‘Justice done is a joy to the righteous’ (Proverbs 21:15) - the trait of the righteous is to pay their debts and to sing to the Holy One, blessed be He. [There is a relevant] parable about a housholder that had a sharecropper, and that sharecropper was in debt to him. That sharecropper [then] made a threshing floor [from his produce], gathered it together and made a pile. The householder came and took the pile, and the sharecropper entered his house empty-handed. But he was happy that he entered empty-handed. They said to him, ‘You left your threshing floor with your hands on your head (empty), and you are happy?’ He said to them, ‘Even so, the bill is [now] cancelled; I have paid my debt.’”