Halakhah sa Eclesiastes 7:21: Mishneh Torah, Torah Study & Sefer Chasidim

One against whom a pronouncement of excommunication was made in his presence, is not released save when he is present. If the pronouncement was made in absenta, the release may be given, both in his presence and in his absence. There is no interval necessary between pronouncement and release; a bond of separation may be imposed, and, if the offender doth repent himself, he may be released the same minute. Yet, if the tribunal see fit to leave one under ban many years, he may be so left, all depending upon his wickedness. Likewise, if the tribunal see fit to first exclude one and then exclude whomsoever that will eat with him, drink with him, or stand within four ells of him, such exclusion should stand so as to punish him, and so as to make a guard around the Torah which the sinners will be unable to break. Although a scholar is vested with authority to excommunicate to preserve his honor, it is not good taste for a disciple of the wise to accustom himself to do such thing, but conceal his ears from the gossip of the ignorant people, and pay no attention to them, as the subject was spoken of in Solomon's wisdom: "Also take not heed unto all words that are spoken" (Ecc. 7.21). So was the way of the pious of yore: they heard themselves maligned, but made no reply; moreover, they pardoned the traducer and condoned him. Great scholars prided themselves in their becoming conduct and related that they have ever declined to pronounce an excommunication of separation or exclusion against a man for the sake of their honor. Such way of disciples of the wise is proper to follow. Whereat are these words directed? When one abused him maligned him secretly; but a disciple of the wise, who was abused or maligned by a man publicly, is forbidden to pardon an offense against his honor, and if he does pardon it he is punished in the end, for it is disgraceful to the Torah; he must avenge it and beat it in his heart serpent-like until the traducer will beg his pardon, when he should forgive him.¹³Nedarim, 7b; Megillah, 28a; Yer. Mo’ed Katan, 10b; Yoma, 22b-23a; Kiddushin, 32a. C. G.

“To punish also the righteous is not good” (Prov. 17:26). Anyone who punishes the public withholds the Messiah for if he were alive he would give birth.¹Abodah Zarah 5a. The Messiah will not come until all souls will have appeared on earth. Hence, if a person dies without offspring as a result of punishment the Messiah is that much longer delayed. The quicker all souls are born the sooner the Messiah will appear. Even though a scholar his the right to excommunicate where his honor is involved,²Maimonides, Hilkhoth Talmud Torah, 7:13. it is not worthy of a scholar to conduct himself so in this matter, rather let him close his ears to the talk of the illiterate. Thus did Solomon say in his wisdom, “Also take not heed of all the words that are spoken” (Eccl. 7:21). such was the manner of the pious of former years, they heard themselves reviled but did not reply,³Shabbath 88b. moreover they forgave the reviler.⁴Megillah 28a. The great scholars prided themselves on their beautiful deeds and said that they never banished or excommunicated anyone because of their own honor.⁵J. T. Moed Katan 3:1. Such is the manner of scholars,⁶Scholars are worthy of emulation. who remain silent if spurned or shamed privately. But if degraded or shamed publicly, a scholar is prohibited to forego the honor due himself.⁷Shulhan Arukh, “Yoreh Deah,” 242:32, see Isserles’ note. If he allowed it, he is punished because it is a disgrace to the Torah. Here he remains as vengeful and vindictive as a snake, until the offender seeks forgiveness from him.⁸Ibid., 243:9.