Musar su Salmi 34:15

And after that, Scripture states: "Depart from evil," relating to the category of sins between man and his Maker. This is followed by "and do good," relating to the 248 positive commandments. [Guarding oneself from sins between man and his neighbor ("Guard your tongue, etc.,") comes first because they include both — transgressing the will of the L-rd, who commanded against it, and also wronging his neighbor thereby.] And the opposite, G-d forbid: If he does not guard his tongue from evil, there multiply in him many transgressions and extremely grave sins which issue from this sin, as explained in the preface. And guarding one's tongue is the root and source of the sins between man and his neighbor and also of some of the sins between man and his Maker, as has been explained there.

The nineteenth principle is leaving the sin when it chances upon him and he is still at the height of his desire. And our Rabbis, may their memory be blessed, said (Yoma 86b), "Who is the penitent whose repentance reaches the Throne of Glory? When he is tested and comes out clean at the same time in the same place and with the same woman." [This is] meaning to say, when the sin avails itself to him, he is at the height of his impulse and his might is in the muscles of his belly like the first moment when he sinned; but he conquered his impulse and escaped from the iniquity due to his fear of God and the greatness of his fright. But for the one to whom it has not availed itself in this manner, he should augment his fear of God on a daily basis all of his days. And when he has reinvigorated the strength of his fear enough to conquer his impulse with this strength and his power over the power of the desire - does not the Examiner of hearts understand and the Fashioner of his soul know that if a test would come to him and it be like the first [situation], that he would save himself from his impulse? So behold that in front of God he is on the highest level of repentance. And that which King Solomon, peace be upon him, said (Proverbs 16:6), "Iniquity is atoned by kindness and truth; and evil is shunned through fear of the Lord" - its explanation is, and with fear of the Lord, to shun evil if it should chance upon him. And the word, shun, is an infinitive [here]; and the confirmation of this explanation is that it does not say, and shun (which would make shun a command). And that which is stated (Psalms 34:15), "Shun evil and do good"; [and] (Job 1:8), "who fears God and shuns evil" - its sense is that he should shun evil if it should chance upon him. For they do not say, shun the deed, but rather [shun] that which he comes close to doing. And our Rabbis, may their memory be blessed, said (Kiddushin 39b), "If one sits and does not transgress, he receives a reward as one who performs a commandment [...] - it is speaking of a case where an opportunity to commit a sinful act presents itself to him and he is saved from it."

Naturally, he will learn to stay away from evil and do good. We have learned in Avot 4,28 in the name of Rabbi Eleazar Hakappar that "jealousy, the desire for honor, and greed hasten man's exit from this world." We have proof of this in our portion when we see Adam and all his descendants for all generations driven from this world by becoming mortal. The cause was the greed of Eve lusting after the fruit of the tree of knowledge, her need for honor, seeing she desired to be like G–d. This was also prompted by jealousy of G–d's superior status.