Komentaryong Sumisipi para sa Mga Awit 34:19

And on this Rabbi Yannai said: “All my days I did not know how the simple meaning of this verse was understood, etc.” This refers to the verse He who guards his mouth and his tongue, for he had thought that one who has already spoken evil speech has no remedy. And if so, it was difficult for him to understand what Solomon added to his father’s words, until this peddler came and informed him that the verse Who is the man who desires life speaks of one who has already spoken [evil speech], and thus, He who guards his mouth and his tongue speaks of one who has not yet spoken.
And if you prefer to say that Rabbi Yannai was referring to the peddler’s verse, it seems to me that he found it difficult that the verse lacks the response of the buyers. For the seller announces, “Who is the man who desires life?” and afterward the buyers should come and say, “Give us life” or “Sell us the elixir of life,” and then he responds, “Guard and keep your tongue from evil.” Why does the verse omit the words of the buyers?
Rather, certainly the truth is as the peddler said, that this verse speaks of groups who have already spoken evil speech and find it difficult to abandon the habit, and sometimes they do not seek to buy the remedy. This happened to the peddler, as they did not ask to buy anything from him. Nevertheless, the announcer is obligated to inform them of this moral path even if they do not request it from him. Therefore, the verse omits the words of the buyers to tell you that even if there is a perverse generation that does not seek to buy anything from the healer and does not inquire of him, nevertheless, he should seek after them to show them the path of peace, as it is written Seek peace and pursue it (Psalms 34:15).
And our Sages said (Leviticus Rabbah 9:9): “For all commandments, if they come to your hand you are obligated to do them, but peace is not so; rather, you are obligated to seek after it, as it is said Seek peace and pursue it.” And this is through Turn from evil and do good, and good refers only to Torah, etc., for it is therefore said that all her paths are peace (Proverbs 3:17), because it saves from evil speech which causes all matters of strife.
And this is what is meant by Who is the man who desires life, who loves days to see good, for those gossipmongers love the days in which they can see the evil they find in others so that they have a place to lodge against them and speak about them. But one who desires life closes his eyes from seeing evil and loves the days in which he will see the good in others, saying, “If only all God’s people were prophets.” And this happens when he guards his tongue from evil through Torah study, which is hinted at in do good, and “there is no good but Torah,” etc. And for the unlearned person [it comes] through a broken spirit, as it is written The Lord is close to the brokenhearted (Psalms 34:19).

Dagegen in den Stellen: Weil ein anderer Geist mit Kaleb war und er mir voll nachgefolgt (Bamidbar 14, 24). Es kam ein jeder, den sein Herz erhob, und jeder, den sein Geist dazu bewegte, brachte die Gotteshebe (Schmot 35, 21). Sichons Geist ließ Gott hart sein und kühn sein Herz, um ihn in Israels Hand zu geben (Dewarim 2, 30). Der böse Geist zwischen Abimelech und den Herren von Sichem (Richter 9, 23). Der Geist Gottes, der auf Jiphtach kam (das. 11, 29), der Simson bewegte (das. 13, 25), der sich in Gideon und Abischai kleidete (das. 6, 34; Chron. I, 12, 18). Der Geist, der den König Assurs zur Rückkehr bewegte (Kön. II, 19, 7). Cyrus Geist, den Gott weckte, um Israel die Rückkehr zu gestatten (Esra 1, 1). Der Geist der Untreue, der irreführt (Hoseas 4, 12 u. 5, 4), der Geist der Unlauterkeit, den Gott von der Erde entfernt (Sech. 13, 2), der feste Geist, der freie Geist, um dessen Erneuung David fleht (Ps. 51, 12, 14), der neue Geist, den Gott Israel verheisst (Jech. 11, 19; 18, 31; 36, 26; 27, 14) — in allen diesen Stellen ist Geist nicht das Erkennende, sondern das sittliche, die Willenskraft zur guten oder bösen Tat Bewegende. Selbst in den Stellen, wie Bereschit 26, 35 Rebekkas Schwiegertöchter waren ihr eine Geisteskränkung, Sam. I. 1, 15 Channah war gedrückten Geistes, die Geistes gedrückten (Ps. 34, 19), der gebrochene Geist (das. 51, 19), der geschlagene Geist, der hohe Geist, der niedrige Geist (Prov. 16, 18 u. 19) und sonst so oft, wo Geist derjenigen Seite unseres Seelenlebens entspricht, die wir Gemüt nennen, ist es ja eben die Bezeichnung desjenigen Momentes, in welchem unser Verhalten zu den Objekten außer uns seine Äußerung findet, in welchem sich unsere Zu- oder Abneigung, unsere Stimmung für oder gegen irgend einen Gegenstand, einen Zustand, eine Handlung vollzieht, und ist somit die Bezeichnung eben jenes Momentes, das die Geburtsstätte unserer Entschlüsse zum Guten oder Bösen bildet.