Provérbios 6:16 Halacá: Chafetz Chaim & Sefer Chasidim

All that we have said about [rechiluth being] forbidden applies even when it [the story] is absolutely true, containing no admixture of falsehood. And not only when they have loved each other from the beginning and he [the speaker] goes and bears a tale from one against the other, is he called "wicked" and "an abomination before the L–rd," viz. (Mishlei 6:16, 19): "These six are hated by the L–rd, and the seventh is the abomination of His soul… and the inciter of strife among brothers," concerning which Chazal have said (Vayikra Rabbah, Metzora 16:61): "This seventh ['the inciter of strife'] is the severest of all." But even if in the absence of this [rechiluth], they bore great hatred towards each other, and this one [the speaker] went and bore the tale, he is called "a talebearer."

There is a pious individual whose heart eagerly pursues the will of his Creator. He does not increase his good deeds as does the wise pious man who is instructed by his teacher and is therefore (also) wise. The reason why the good deeds of the other are not many is because he is not instructed by a teacher. However, if he did know (receive instruction) he would fulfill (his share of good deeds), because they have said, “A man should always be deliberate (schooled) in the fear of the Lord.”¹Berakoth 17a. Behold, one who has not learned, his heart is not like a sponge to absorb learning, and even if he has a teacher, behold, his heart is closed and at time disarrayed, he is unable to understand and know. And we find in the Torah that any one who is able to understand (what is proper to do) even though he was not commanded, is punished if he did not take the matter to heart.²Moses Maimonides, Guide for the Perplexed, trans. M. Friedlander (reprint of 1st ed., 1881-1885; New York: Hebrew Publishing Co.), Part 3, Chapter XVII, p. 73. For it is written, “And Moses was wroth with the officers of the host, the captains of thousand, and the captains of hundreds, who came from the service of the war. And Moses said unto them: ‘Have ye saved all the women alive?’” (Num. 31:14). Why did they not answer him, “Why then did you not command us? You did not tell us to put the women to death.” But Moses knew that there were wise men and experts able to argue a conclusion a minori ad majus.³Yalkut Reuveni (Warsaw: Levin and Epstein Publishers), Numbers, Chapter II, pp. 118-119. If with the Caananites where it is written “Thou shalt save alive nothing that breatheth,” “That they teach you not to do etc.…” (Deut. 20:16-18), and it is written, “For he will turn away thy son from following Me” (Deut. 7:4), lest he cause you to sin in the future, (they are to be put to death) these who have already sinned and caused others to sin is it not a matter of course that you should have argued a conclusion a minori ad majus⁴Sanhedrin 68a. (that they be put to death). Similarly, when the angels said to Balaam, “Wherefore hast thou smitten thine ass” (Num. 22:32), why did he not reply “What transgression is it that I hit my ass.” Even the prohibition not to cause pain to a live thing does not apply. She did not buckle because of the load (but because of an angel that blocked the road). Also when she squeezed his leg why should he not hit her? Because he should have reflected, “Perhaps it is without the will of the Holy One, blessed be He, that I curse them. He permitted (me) only to reveal to them the future, for it is said, ‘If the men are come to call thee’ (Num. 22:20), you should tell them of the future.” The Holy One, blessed be He, saw that he (Balaam) would rejoice if he were allowed to curse Israel, and this is what is said, “I have sinned for I know not that thou (angel) stoodest in the way against me” (Num. 22:34). (And yet) on the contrary the reverse stands to reason, because he did not know that he (the angel) stood opposite him he did not sin. However, he said thus, “I sinned because I did not take the pains to know, I did not examine and search into the roots of the (my) transgression.” From this we learn that a man should be deliberate in the fear of the Lord since he is punished because of his ignorance. He must know and investigate, for in the presence of the Ruler you will not be able to plead inadvertence, as Shimei was unable to say to Solomon, “ I forgot that I went out to the river Kidron.”⁵I Kings 2:40. It is for this reason that I said I will write a book for those that fear God lest they think that they are being punished without cause. Heaven forfend, attributing evil to God “For Thou art not a God that hath pleasure in wickedness” (Ps. 5:5), and it is written “Warn them from Me. When I say unto the wicked: O’ wicked man thou shalt surely die, and thou dost not speak to warn the wicked from his way; that wicked man shall die in his iniquity, but his blood will I require at thy hand. Nevertheless, if thou warn … the righteous he shall surely live… but thou hast delivered thy soul” (Ezek. 33:7-9). The seven warnings correspond to the (seven) abominations of the heart: “There are six things that the Lord hateth, Yea seven which are an abomination unto Him” (Prov. 6:16); and to, “Seven times more for your sins” (Lev. 26:18). “But thou hast delivered thy soul” (Ezek. 33:9), mark that he does not say “thou hast ‘merited’” or “vindicated” but rather, “thy soul hast thou ‘delivered.’” From this we learn that anyone who has a friend that is being punished and he does not warn him and say to his friend “do not do so,” all the punishment visited upon his friend is attributed to him as if he personally killed his friend, because he should have warned him but he did not.⁶Shabbath 55a. Moreover, we exact from him the blood of his friend, concerning him it is said, “His blood will I require at thy hand” (Ezek. 33:8). For this reason have I prepared this Book of Reverence so that those who fear the word of God be circumspect. And furthermore my son be admonished,⁷Ecclesiastes 12:12. (beforewarned) if I have been mistaken let the wise man set it aright and understand in order to fear God all of the days in truth.

“Wisdom hath builded her house, she hath hewn out her seven pillars” (Prov. 9:1). These seven passages in Scripture have coupled in them wisdom and reverence.¹Each contains references to wisdom and God-fearing. And these are them, “And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord” (Isa. 11:2). “And the stability of thy times shall be a hoard of salvation—wisdom and knowledge, and the fear of the Lord which is His treasure” (Isa. 33:6). “The fear of the Lord is the beginning of wisdom, a good understanding have all they that do thereafter” (Ps. 111:10). “And unto man He said: ‘Behold the fear of the Lord that is wisdom; and to depart from evil is understanding’” (Job 28:28). “The fear of the Lord is the beginning of knowledge but the foolish despise wisdom and discipline” (Prov. 1:7). “The fear of the Lord is the beginning of wisdom, and the knowledge of the All-holy is understanding” (Prov. 9:10). “The fear of the Lord is the instruction of wisdom and before honor goeth humility” (Prov. 15:33). Behold there are seven passages relating to wisdom and reverence for the Lord corresponding to the seven matters that are evil for the soul and draw her to sins, for it is said, “There are six things which the Lord hateth, Yea, seven which are an abomination unto Him” (Prov. 6:16). Moreover, the seven correspond to seeing, hearing, speaking, working with one’s hands, going on one’s feet, cohabiting, plotting evil in one’s heart. They also correspond to seven movements in man: standing on one foot; moving hands and feet; standing on knees; sitting and lying in four positions: i.e., on two sides (left and right), leaning on the head or on the face. Another interpretation of “seven organs,” (is that it applies to) eyes, ears, a mouth to bring forth words, a throat to bring in food and drink, hands, feet, genitals, these are “She hath hewn out her seven pillars.” “Hath builded her house” (Prov. 9:1), for all of them (organs) depend upon the chamber of the heart ²J. T. Terumoth 8:4. which leads wisdom to contain and restrain his spirit in the fear of God. Concerning the seven transgressions wherein I wrote that the heart is their master, there are corresponding to them seven groups which receive the Divine Presence.³Midrash Rabbah, ed. Horeb, Leviticus, Chapter XXX, p. 81a.