Musar su Salmi 50:21

ולא יכלו אחיו לענות אותו . We find in Bereshit Rabbah (93,10), that this verse teaches us how impossible it is to confront those who admonish us. Bileam, the wisest of the Gentiles, could not justify himself before his ass (Numbers 22,30), and Joseph, the youngest of the brothers, silenced his older brothers when he confronted them with admonitions. In due course, G–d will admonish each one of us individually (Psalms 50,21 "I shall censure you and confront you with charges"). The Zohar comments at length on 43,18, describing the brothers' fear when escorted to Joseph's private residence (Sullam edition Miketz page 53). "Woe to those who neither know nor bother to study the Torah. G–d will demand an accounting from them. Body and soul will both have to answer for their deeds before they are finally separated."

And this is the intent of the verse (Koheleth 9:9): "See life with the woman that you love all the days of the life of your vanity, for that is your portion in life." "the woman that you love" alludes to Torah ["that you love" — for "one learns Torah only in the place (i.e., the subject) that his heart desires" (Avodah Zarah 19a)] And Scripture has exhorted us not to miss one day of Torah, for that is our portion in life. "your vanity" alludes to one who gives thought to himself to guard all of the days that he lives on the earth, not to waste one day, realizing that this world is a world of vanity, and that he has been sent here only to do the embassy of the Master of the world, to attain his portion in the Torah and in the fulfillment of mitzvoth in order to shine in the light of life in the world to come. About such a man we can hope that he will guard his days, that not one day will go to waste. In sum, just as the men of great wealth, who possess notes of great value, guard them vigilantly, each one of them representing a portion of their wealth, so, exactly, must the man of heart guard his days and hours, each of them being his portion in life. The maxim of the sage is well known: "There is no loss like the loss of time." For if a man loses a dinar from his pocket, he can hope to find it or that the Holy One Blessed be He will grant him a different one instead. But if a certain hour goes to waste, he will never find it again. And he will be made to face this when he comes for his accounting in time to come and they set out before him how he had spent his days and hours, as it is written (Psalms 50:21): "I shall reprove you; I shall set it out before your eyes." Chazal have said: "They illumine all of his deeds before him. Then he will bemoan himself over his conduct, but who will be able to help him then?" Happy is he who bethinks himself of all this while he yet lives!

(Devarim 22:19): "And they shall fine him a hundred (shekels of) silver… for he has given out an evil name about a virgin of Israel." (Arachin 15a, Mishnah): "We find that one who speaks [(lashon hara)] with his mouth is worse than one who commits the act." [For one who ravishes or seduces must give only fifty shekels and, also, is not liable to stripes, as opposed to one who gives out an evil name (motzi shem ra).] And this may be the intent of (Amos 4:13): "For He forms the mountains and creates the wind and tells a man what his converse is." That is, a man, when he reflects sometimes about his affairs, thinks only of his deeds, and not at all of his words, saying to himself: "What harm can my words do? Are they not insubstantial?" But, in truth, it is not so. For the effect of his words on high can be much worse than that of his deeds. And this is the intent of "He tells a man what his converse is." That is, at the time of judgment they will set out before him and show him to his eyes [(as it is written (Psalms 50:21): "I will reprove you and set it out before your eyes")] what damage he had done with his converse. It is not written "what his speech is," but "what his converse is," "converse" connoting light, simple talk. As our sages of blessed memory have said (Chagigah 5a): "Even slight converse between a man and his wife is related to him at the time of judgment." Not even one word is lost that is not written down, as Scripture states (Koheleth 10:20): "For the bird of heaven will carry the voice, and the winged one will tell the thing." As it is known, "the winged one" is the angel Gavriel, who proclaims above, everything that is done in this world. As to "will carry the voice," this is as the naturalists write, that every article of speech — the voice, with every letter that issues from his mouth — is found in the air, not even one letter being lost. And this is what happens when a man speaks with his friend. The voice and all of its letters reach the ears of his friend. And along these lines they said (Bava Metzia 58b): "R. Yochanan said in the name of R. Shimon b. Yochai 'More severe is verbal wronging than monetary wronging (i.e., cheating)' [even though monetary wronging is by deed and verbal wronging only by speech]; for of the latter it is written (Vayikra 25:17): 'And you shall fear your G-d,' and of the former it is not written 'And you shall fear your G-d.'" R. Elazar said: "This [(verbal wronging)] is with his body; the other is [only] with his money." R. Shmuel b. Nachmani said: "This [(monetary wronging)] is subject to restitution; that [(verbal wronging)' is not subject to restitution." And if he caused his face to "whiten" [with shame] thereby, his sin is too great to bear. As we find there: "If one causes his friend's face to whiten in public, it is as if he has spilled blood."