We learned in Chullin 89a: "R. Yitzchak said: (Psalms 58:2): 'Haumnam eilem, righteousness shall you speak; with justness shall you judge the sons of men': What is [the proper] craft [umanuth (similar to hauman)] of a man in this world"? Let him make himself as an ileim [mute]. Scripture's purpose in referring to this as a "craft" is to teach us several different things: It is well known that if one who is not a craftsman would want to fashion a vessel, even if he can easily visualize its fashioning in all its details, still, its actual making will be difficult for him, for his hands are not yet used to this. As opposed to a craftsman, who is habituated to this from youth. The same is true with the trait of silence. Even though anyone who has sense can perceive that this trait is very desirable, for one is protected thereby from all of the issurim that come through speech and without it he is prey to various pitfalls, as we shall explain below, still, if one resolves to exercise this trait only when he is compelled to do so because of mitzvoth of the Torah, such as [to keep himself] from lashon hara, rechiluth, levity, and other [forms of] forbidden speech, and otherwise he will [permit himself to] say whatever he likes, even what is not essential, then certainly this will not avail, for he will not have habituated his tongue to silence. To the contrary, from his [earliest] youth he will have taught it to say whatever entered his mind. As opposed to one who "trained" his mouth to the trait of silence as a craftsman [trains himself] to his craft, to the point where silence becomes natural to him and speech, unnatural — as with a mute. Then he will be absolutely confident that his tongue will be guarded from evil and that he will not revert to his former folly.
Scripture might also intend thereby to bring one to a great awakening through the ways of fear [of the L-rd]. That is, to have him imagine, G-d forbid, that he were suddenly muted, and none of the doctors of his city could find a cure for him, and a great physician came and cured him of his frightful illness, gratis. Would it not follow that he would thenceforward be his true lover, and that the signs of his love would be manifest on all of his limbs? That is, that he would run to fulfill his slightest command, and that, in any event, he would not dare to offend this faithful doctor through his faculty of speech, which he restored to him! The same is true in our case. The Blessed Creator exalted man above all other creatures by investing him with a speaking soul wherewith he could merit eternal life through Torah and mitzvoth. So that if a man transgresses with his tongue several hundreds of times through forbidden speech, it should follow that it [this faculty] be taken from him and that the speaking soul not be returned to him in the morning. But the Holy One Blessed be He in His abundant mercies withholds His wrath from him in the hope that he will repent of his sin. Is this his repayment to the L-rd? That he speak even more against His will through lashon hara, levity, and other [forms of] forbidden speech? This is the intent of Chazal in: "What is the craft of a man in this world? Let him make himself mute." Let him constantly remind himself: "For the great abuse of my tongue until now, I should have been rendered mute, if not for the greatness of His lovingkindness to me. How, then, should I sin thereby again?"
[The Gemara (Chullin 89a) continues: "I might think even in respect to Torah study; it is, therefore, written (Psalms, Ibid.): 'righteousness [i.e., Torah] shall you speak.' I might think that [he could do so] even to the point of haughtiness; it is, therefore, written: 'with justness shall you judge the sons of men.'" On the face of it, this is to be wondered at: Why would it occur to us to say that he should be mute to words of Torah? Why was speech created in a man if not to speak in the Torah of the L-rd and of His exalted majesty? And also, the end of the apothegm — "I might think even to the point of haughtiness" — is to be wondered at. For what does this have to do with "muteness"? [The resolution would seem to be as follows:] It is known that one can study Torah in two ways: a) by himself; b) with others. Each way has an advantage and a disadvantage. The advantage of learning by oneself is being protected against forbidden speech — for there is no one to speak to. But there is a disadvantage, that the learning lacks the clarification [that comes from an interplay of minds.] And if he learns with others there is the disadvantage that their company sometimes leads to idle talk, lashon hara and levity. But, countering that, there is the great advantage of greater clarification. And this is the intent of the Gemara: "I might think even in respect to Torah study." That is, not that he not speak at all in Torah, but that he utilize the trait of "muteness," (which affords greater protection), even for words of Torah, that he not speak even Torah with other men at all, out of fear that he will be drawn by this in the end to forbidden speech, so that he should study only by himself. And, similarly, with other mitzvoth which involve speech, such as prayer and the like. [I might think that] he should not associate with any man, so as not to come to forbidden speech. And the Gemara answers: "It is, therefore, written: 'Righteousness [Torah] shall you [(plural) speak,' and not 'righteousness shall he speak,'" in the singular, as per the introduction ["eilem"] — to teach us that he should speak in Torah in company [chavurah]. As Chazal have said (Berachoth 63b): "A sword upon the 'loners'" — a sword upon 'the foes of Torah scholars' [a euphemism for 'Torah scholars'] who study Torah by themselves. And, what is more, they stupefy themselves." And the same is true of congregational prayer, viz. (Mishlei 14:28): "The multitude of people glorify the King." According to this, the "complete man" is on that exalted level where he must conduct himself as two opposites. That is, in the affairs of the world he must be like a mute and not speak even what is permitted, but only what is essential. And in the area of Torah and mitzvoth he must "expand" speech as far as he can, to study with many and to converse with them in matters of holiness. But, in any event, he must be on guard not to speak with them on any forbidden matter — wherefore the Gemara concludes: "I might think that [he could do so] even to the point of haughtiness." That is, when he sees others who are completely irresponsible in their speech and who sully their mouths with lashon hara, levity, and other [forms of] forbidden speech, [I might think that] he should hold them to be absolutely wicked, and himself, to he absolutely righteous," it is, therefore, written (Psalms, Ibid.): 'with justness shall you judge the sons of men.'" That is he must judge them equably and in [the scales of] merit, assuming that they do not [really] know what lashon hara is (and the like, with other [forms of] forbidden speech), and also that they do not know the severity of the sin of forbidden speech.]
יְבֹאַר בּוֹ מַאֲמַר הַגְּמָרָא מָה אֻמָּנוּתוֹ שֶׁל אָדָם בָּעוֹלָם הַזֶּה וְכוּ'.
In this chapter there will be explained the Talmudic apothegm "What is the proper craft of a man in this world?"
גָרְסִינַן בְּחֻלִּין (דף פ"ט.) אָמַר ר' יִצְחָק: מַאי דִּכְתִיב (תְּהִלִּים נ"ח ב'): "הַאֻמְנָם אֵלֶם צֶדֶק תְּדַבֵּרוּן מֵישָׁרִים תִּשְׁפְּטוּ בְּנֵי אָדָם". מַאי אֻמָּנוּתוֹ שֶׁל אָדָם בָּעוֹלָם הַזֶּה? יָשִׂים עַצְמוֹ כְּאִלֵּם. מַה שֶּׁכִּנָּה הַכָּתוּב לָזֶה בְּשֵׁם אֻמָּנוּת לְהוֹרוֹת לָנוּ כַּמָּה עִנְיָנִים שׁוֹנִים. א) כִּי יָדוּעַ הוּא שֶׁאִם יִרְצֶה אָדָם שֶׁאֵינֶנּוּ אֻמָּן לַעֲשׂוֹת אֵיזֶה כְּלִי, אַף שֶׁבְּשִׂכְלוֹ מְצַיֵּר בְּנָקֵל אֹפֶן עֲשִׂיָּתוֹ בְּכָל עִנְיָנָיו, אַף עַל פִּי כֵן יִקְשֶׁה עָלָיו עֲשִׂיָּתוֹ בְּפֹעַל, מִפְּנֵי שֶׁיָּדָיו עֲדַיִן לֹא הֻרְגְּלוּ לָזֶה, מַה שֶּׁאֵין כֵּן מִי שֶׁהוּא אֻמָּן, שֶׁכְּבָר הֻרְגַּל בָּזֶה מִנַּעֲרוּתוֹ. כֵּן הוּא בְּמִדַּת הַשְּׁתִיקָה, אַף שֶׁכָּל מִי שֶׁיֵּשׁ לוֹ דַּעַת הוּא מְצַיֵּר בְּדַעְתּוֹ, שֶׁמִּדָּה זוֹ טוֹבָה עַד מְאֹד, שֶׁהוּא מְשֻׁמָּר עַל יָדָהּ מִכָּל הָאִסּוּרִים שֶׁבָּאִים עַל יְדֵי הַדִּבּוּר, וּבִלְתָּהּ עָלוּל לְכַמָּה מְאֹרָעוֹת כְּמוֹ שֶׁנְּבָאֵר לְקַמָּן, מִכָּל מָקוֹם אִם יַסְכִּים הָאָדָם בְּדַעְתּוֹ לֶאֱחֹז בְּמִדָּה זוֹ רַק בְּעֵת אֲשֶׁר יִהְיֶה מֻכְרָח לָזֶה מֵחֲמַת מִצְוֹת הַתּוֹרָה, כְּגוֹן: מִלְּדַבֵּר לָשׁוֹן הָרָע וּרְכִילוּת וְלֵיצָנוּת וּשְׁאָרֵי דִּבּוּרִים אֲסוּרִים, וּבִלְתָּם יְדַבֵּר כָּל מַה שֶּׁיִּרְצֶה אַף דִּבּוּר שֶׁאֵינֶנּוּ הֶכְרֵחִי, בְּוַדַּאי גַּם מִזֶּה אַל יַנַּח יָדוֹ, אַחֲרֵי שֶׁלֹּא הִרְגִּיל פִּיו וּלְשׁוֹנוֹ בְּעִנְיַן מְנִיעַת הַדִּבּוּר, וְאַדְּרַבָּה הִרְגִּילָם מִנַּעֲרוּתָם לְדַבֵּר כָּל מַה שֶּׁיַּעֲלֶה עַל לִבּוֹ. מַה שֶּׁאֵין כֵּן אִם יַרְגִּיל פִּיו כָּל כָּךְ בְּמִדַת הַשְּׁתִיקָה כְּמוֹ הָאֻמָּן לְאֻמָּנוּתוֹ, עַד שֶׁתִּהְיֶה לוֹ הַשְּׁתִיקָה עִנְיָן טִבְעִי בְּנַפְשׁוֹ וְהַדִּבּוּר חוּץ לְטִבְעוֹ, כְּמוֹ בְּאִישׁ אִלֵּם, אָז בְּוַדַּאי יִהְיֶה נָכוֹן לִבּוֹ בָּטוּחַ בַּה' שֶׁיִּנְצֹר לְשׁוֹנוֹ מֵרַע וְלֹא יָבוֹא לְכִסְלָה עוֹד.
We learned in Chullin 89a: "R. Yitzchak said: (Psalms 58:2): 'Haumnam eilem, righteousness shall you speak; with justness shall you judge the sons of men': What is [the proper] craft [umanuth (similar to hauman)] of a man in this world"? Let him make himself as an ileim [mute]. Scripture's purpose in referring to this as a "craft" is to teach us several different things: It is well known that if one who is not a craftsman would want to fashion a vessel, even if he can easily visualize its fashioning in all its details, still, its actual making will be difficult for him, for his hands are not yet used to this. As opposed to a craftsman, who is habituated to this from youth. The same is true with the trait of silence. Even though anyone who has sense can perceive that this trait is very desirable, for one is protected thereby from all of the issurim that come through speech and without it he is prey to various pitfalls, as we shall explain below, still, if one resolves to exercise this trait only when he is compelled to do so because of mitzvoth of the Torah, such as [to keep himself] from lashon hara, rechiluth, levity, and other [forms of] forbidden speech, and otherwise he will [permit himself to] say whatever he likes, even what is not essential, then certainly this will not avail, for he will not have habituated his tongue to silence. To the contrary, from his [earliest] youth he will have taught it to say whatever entered his mind. As opposed to one who "trained" his mouth to the trait of silence as a craftsman [trains himself] to his craft, to the point where silence becomes natural to him and speech, unnatural — as with a mute. Then he will be absolutely confident that his tongue will be guarded from evil and that he will not revert to his former folly.
עוֹד נוּכַל לוֹמַר שֶׁכִּוֵּן הַכָּתוּב בָּזֶה הִתְעוֹרְרוּת גְּדוֹלָה מִדַּרְכֵי הַיִּרְאָה וְהוּא שֶׁיְּצַיֵּר בְּנַפְשׁוֹ אִלּוּ, חַס וְשָׁלוֹם, נִשְׁתַּתֵּק בְּדִבּוּרוֹ, וְנִלְאוּ כָּל רוֹפְאֵי עִירוֹ לְרַפְּאוֹת אוֹתוֹ מֵחָלְיוֹ. וּבָא רוֹפֵא אֶחָד גָּדוֹל וְרִפֵּא אוֹתוֹ מִמַּחֲלָתוֹ הַנּוֹרָאָה הַזּוֹ, וְגַם בְּחִנָּם, הַאֵין מִן הַדִּין שֶׁיִּהְיֶה עֲבוּר זֶה אוֹהֲבוֹ בֶּאֱמֶת, וְיֵרָאוּ אוֹתוֹת אַהֲבָתוֹ עַל כָּל אֵיבָרָיו, דְּהַיְנוּ שֶׁיָּרוּץ לְכָל אֲשֶׁר יְצַוֵּהוּ, וְעַל כָּל פָּנִים בְּוַדַּאי לֹא יָעִיז בְּשׁוּם פַּעַם לְהַתְרִיז בְּדִבּוּרוֹ נֶגֶד רוֹפֵא נֶאֱמָן זֶה, אַחֲרֵי שֶׁבָּזֶה רִפֵּא אוֹתוֹ. כֵּן הוּא בְּעִנְיָנֵנוּ מַמָּשׁ, הַבּוֹרֵא יִתְבָּרַךְ זִכָּהוּ לָאָדָם וְהוֹסִיף לוֹ נֶפֶשׁ הַמְדַבֶּרֶת יָתֵר עַל כָּל בַּעֲלֵי חַיִּים, כְּדֵי שֶׁיּוּכַל לִזְכּוֹת בָּזֶה לָעוֹלָם הַנִּצְחִי בַּתּוֹרָה וּבַמִּצְוֹת, וּכְשֶׁאָדָם עוֹבֵר בִּלְשׁוֹנוֹ כַּמָּה מֵאוֹת פְּעָמִים עַל דִּבּוּרִיִם אֲסוּרִים, מִן הַדִּין הוּא שֶׁיִּשְׁתַּקַּל מִלּוּלֵהּ עֲבוּר זֶה, וְלֹא לְהַחֲזִיר לוֹ בַּבֹּקֶר אֶת הַנֶּפֶשׁ הַמְדַבֶּרֶת, אַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּרֹב רַחֲמָיו הוּא מַאֲרִיךְ אַפּוֹ עָלָיו, אוּלַי יָשׁוּב מֵעֲוֹנוֹ. הֲכָזֶה גְּמוּלוֹ, אֲשֶׁר יָשִׁיב לַה', שֶׁיְּדַבֵּר עוֹד נֶגֶד רְצוֹנוֹ בְּלָשׁוֹן הָרָע וְלֵיצָנוּת וּשְׁאָר דִּבּוּרִים אֲסוּרִים? וְזֶה מַה שֶּׁאָמְרוּ חֲזַ"ל: מָה אֻמָּנוּתוֹ שֶׁל אָדָם בָּעוֹלָם הַזֶּה? יָשִׂים עַצְמוֹ כְּאִלֵּם, הַיְנוּ שֶׁיָּשִׂים בְּזִכְרוֹנוֹ תָּמִיד כִּי לְפִי רֹב קִלְקוּלִי, שֶׁעָבַרְתִּי בִּלְשׁוֹנִי עַד עַתָּה, הָיָה מִן הַדִּין שֶׁאֶהְיֶה אִלֵּם, אַךְ חַסְדּוֹ גָּבַר עָלַי, אֵיךְ אָשׁוּב לַחֲטֹא בְּזֶה עוֹד?
Scripture might also intend thereby to bring one to a great awakening through the ways of fear [of the L-rd]. That is, to have him imagine, G-d forbid, that he were suddenly muted, and none of the doctors of his city could find a cure for him, and a great physician came and cured him of his frightful illness, gratis. Would it not follow that he would thenceforward be his true lover, and that the signs of his love would be manifest on all of his limbs? That is, that he would run to fulfill his slightest command, and that, in any event, he would not dare to offend this faithful doctor through his faculty of speech, which he restored to him! The same is true in our case. The Blessed Creator exalted man above all other creatures by investing him with a speaking soul wherewith he could merit eternal life through Torah and mitzvoth. So that if a man transgresses with his tongue several hundreds of times through forbidden speech, it should follow that it [this faculty] be taken from him and that the speaking soul not be returned to him in the morning. But the Holy One Blessed be He in His abundant mercies withholds His wrath from him in the hope that he will repent of his sin. Is this his repayment to the L-rd? That he speak even more against His will through lashon hara, levity, and other [forms of] forbidden speech? This is the intent of Chazal in: "What is the craft of a man in this world? Let him make himself mute." Let him constantly remind himself: "For the great abuse of my tongue until now, I should have been rendered mute, if not for the greatness of His lovingkindness to me. How, then, should I sin thereby again?"
הג"ה. [וְאַגַּב נְבָאֵר אֶת סוֹף הַמַּאֲמָר הַנַּ"ל. שֶׁזֶּה לְשׁוֹן הַגְּמָרָא: יָכוֹל אַף לְדִבְרֵי תּוֹרָה? תַּלְמוּד לוֹמַר "צֶדֶק תְּדַבֵּרוּן", יָכוֹל יָגִיס דַּעְתּוֹ? תַּלְמוּד לוֹמַר "מֵישָׁרִים תִּשְׁפְּטוּ בְּנֵי אָדָם", וְלִכְאוֹרָה תָּמוּהַ, דְּמֵהֵיכֵי תֵּיתִי נֹאמַר, שֶׁיִּהְיֶה אִלֵּם לְדִבְרֵי תּוֹרָה, אִם כֵּן, לָמָּה נִבְרָא הַדִּבּוּר בָּאָדָם, אִם לֹא לְדַבֵּר בְּתוֹרַת ה' וּבְרוֹמְמוּתוֹ יִתְבָּרַךְ? וְגַם סוֹף הַמַּאֲמָר 'יָכוֹל יָגִיס דַּעְתּוֹ' הוּא תָּמוּהַ, דְּמָה עִנְיָן זֶה לְמִדַּת הָאִלְּמוּת דַּוְקָא? וְנִרְאֶה דְּהִנֵּה יָדוּעַ דְּלִמּוּד הַתּוֹרָה יֵשׁ בִּשְׁנֵי גַּוְנֵי: א. לִלְמֹד בְּעַצְמוֹ. ב. לִלְמֹד בַּחֲבוּרָה עִם אֲחֵרִים. וּבְכָל אֶחָד יֵשׁ מַעֲלָה וְחִסָּרוֹן. אִם לוֹמֵד בְּעַצְמוֹ, יֵשׁ מַעֲלָה, שֶׁלֹּא יוּכַל לָבוֹא לְשׁוּם דִבּוּר אָסוּר, כִּי אֵין אִישׁ אִתּוֹ שֶׁיְּדַבֵּר עִמּוֹ, אֲבָל יֵשׁ חִסָּרוֹן, שֶׁהַלִּמּוּד לֹא נִתְבָּרֵר יָפֶה עַל יְדֵי זֶה. וְאִם לוֹמֵד עִם אֲחֵרִים יֵשׁ חִסָּרוֹן, שֶׁעַל יְדֵי הִתְחַבְּרוּת בָּא לִפְעָמִים לִדְבָרִים בְּטֵלִים וְלָשׁוֹן הָרָע וְלֵיצָנוּת, אֲבָל כְּנֶגְדּוֹ יֵשׁ מַעֲלָה גְּדוֹלָה, שֶׁעַל יְדֵי זֶה נִתְבָּרֵר הַלִּמּוּד יָפֶה. וְזוֹ כַּוָּנַת הַגְּמָרָא: יָכוֹל אַף לְדִבְרֵי תּוֹרָה? פֵּרוּשׁ: לֹא שֶׁלֹּא יְדַבֵּר כְּלָל בַּתּוֹרָה, רַקּ יִשְׁתַּמֵּשׁ בְּמִדַּת הָאִלְּמוּת, שֶׁהִיא הַשְּׁמִירָה הַיְתֵרָה אַף לְדִבְרֵי תּוֹרָה, כְּגוֹן, שֶׁלֹּא יְדַבֵּר עִם אֲנָשִׁים כְּלָל אַף בְּדִבְרֵי תּוֹרָה, מִיִּרְאָה פֶּן יִמָּשֵׁךְ עַל יְדֵי זֶה לְבַסּוֹף לְדִבּוּרִים אֲסוּרִים, וְרַק יִלְמַד לְעַצְמוֹ, וּכְהַאי גַּוְנָא בִּשְׁאָר עִנְיְנֵי מִצְוֹת הַבָּאוֹת עַל יְדֵי דִּבּוּר, כְּגוֹן תְּפִלָּה וְכַדּוֹמֶה, לֹא יִצְטָרֵף לְעוֹלָם עִם שׁוּם אָדָם, כְּדֵי שֶׁלֹּא יָבוֹא לְדִבּוּרִים אֲסוּרִים, עַל זֶה הֵשִׁיבוּ, תַּלְמוּד לוֹמַר: "צֶדֶק תְּדַבֵּרוּן", וְלֹא כְּתִיב "צֶדֶק יְדַבֵּר" בִּלְשׁוֹן יָחִיד, כְּמוֹ שֶׁפָּתַח תְּחִלָּה בִּלְשׁוֹן אִלֵּם לְהוֹרוֹת לָנוּ שֶׁיְּדַבֵּר צֶדֶק בַּחֲבוּרָה, כְּמוֹ שֶׁאָמְרוּ חֲזַ"ל (ברכות ס"ג:): "חֶרֶב אֶל הַבַּדִּים" (ירמיה נ' ל"ו), חֶרֶב עַל שׂוֹנְאֵיהֶם שֶׁל תַּלְמִידֵי חֲכָמִים שֶׁעוֹסְקִים בַּתּוֹרָה בַּד בְּבַד, וְלֹא עוֹד אֶלָּא שֶׁמִּטַּפְּשִׁין וְכוּ'. וְכֵן כְּהַאי גַּוְנָא בִּתְפִלָּה, מִצְוָה בְּצִבּוּר (משלי י"ד כ"ח) וּ"בְרָב עַם הַדְרַת מֶלֶךְ". וְאִם כֵּן לְפִי זֶה הָאָדָם הַשָּׁלֵם הוּא בַּמַּעֲלָה הַגְּדוֹלָה, שֶׁצָּרִיךְ לְהִתְנַהֵג בִּשְׁנֵי הֲפָכִים, דְּהַיְנוּ בְּעִנְיְנֵי הָעוֹלָם יִהְיֶה כְּאִלֵּם וְלֹא יְדַבֵּר אֲפִלּוּ בַּמֻּתָּר, כִּי אִם בְּמַה שֶּׁהוּא הֶכְרֵחַ, וּבְעִנְיְנֵי הַתּוֹרָה וְהַמִּצְוֹת יַרְחִיב הַדִּבּוּר בְּכָל הַיְכֹלֶת לִלְמֹד עִם רַבִּים וּלְדַבֵּר עִמָּם בְּדָבָר שֶׁבִּקְדֻשָּׁה, וּמִכָּל מָקּוֹם יַעֲמֹד עַל הַמִּשְׁמָר לִבְלִי לְדַבֵּר עִמָּם בְּשׁוּם דִּבּוּר הָאָסוּר. וְלָזֶה סִיְּמָה הַגְּמָרָא יָכוֹל יָגִיס דַּעְתּוֹ? כְּשֶׁהוּא רוֹאֶה שְׁאָרֵי אֲנָשִׁים שֶׁמַּפְקִירִים לְגַמְרֵי אֶת דִּבּוּרָם וּמְטַנְּפִים אֶת פִּיהֶם בְּלָשׁוֹן הָרָע וְלֵיצָנוּת וּשְׁאָרֵי דִּבּוּרִים אֲסוּרִים יַחֲזִיק אוֹתָם לִרְשָׁעִים גְּמוּרִים וְאֶת עַצְמוֹ יַחֲזִיק לְצַדִּיק גָּמוּר, תַּלְמוּד לוֹמַר "מֵישָׁרִים תִּשְׁפְּטוּ בְּנֵי אָדָם", שֶׁצָּרִיךְ לִשְׁפֹּט אוֹתָם לְמִישׁוֹר וְלִזְכוּת, שֶׁאֵינָם יוֹדְעִים מַה הוּא לָשׁוֹן הָרָע, וְכַיּוֹצֵא בָּזֶה בִּשְׁאָרֵי דִּבּוּרִים אֲסוּרִים, וְגַם אֵינָם יוֹדְעִים אֶת חֹמֶר הֶעָוֹן שֶׁיֵּשׁ בְּדִבּוּרִים אֲסוּרִים].
[The Gemara (Chullin 89a) continues: "I might think even in respect to Torah study; it is, therefore, written (Psalms, Ibid.): 'righteousness [i.e., Torah] shall you speak.' I might think that [he could do so] even to the point of haughtiness; it is, therefore, written: 'with justness shall you judge the sons of men.'" On the face of it, this is to be wondered at: Why would it occur to us to say that he should be mute to words of Torah? Why was speech created in a man if not to speak in the Torah of the L-rd and of His exalted majesty? And also, the end of the apothegm — "I might think even to the point of haughtiness" — is to be wondered at. For what does this have to do with "muteness"? [The resolution would seem to be as follows:] It is known that one can study Torah in two ways: a) by himself; b) with others. Each way has an advantage and a disadvantage. The advantage of learning by oneself is being protected against forbidden speech — for there is no one to speak to. But there is a disadvantage, that the learning lacks the clarification [that comes from an interplay of minds.] And if he learns with others there is the disadvantage that their company sometimes leads to idle talk, lashon hara and levity. But, countering that, there is the great advantage of greater clarification. And this is the intent of the Gemara: "I might think even in respect to Torah study." That is, not that he not speak at all in Torah, but that he utilize the trait of "muteness," (which affords greater protection), even for words of Torah, that he not speak even Torah with other men at all, out of fear that he will be drawn by this in the end to forbidden speech, so that he should study only by himself. And, similarly, with other mitzvoth which involve speech, such as prayer and the like. [I might think that] he should not associate with any man, so as not to come to forbidden speech. And the Gemara answers: "It is, therefore, written: 'Righteousness [Torah] shall you [(plural) speak,' and not 'righteousness shall he speak,'" in the singular, as per the introduction ["eilem"] — to teach us that he should speak in Torah in company [chavurah]. As Chazal have said (Berachoth 63b): "A sword upon the 'loners'" — a sword upon 'the foes of Torah scholars' [a euphemism for 'Torah scholars'] who study Torah by themselves. And, what is more, they stupefy themselves." And the same is true of congregational prayer, viz. (Mishlei 14:28): "The multitude of people glorify the King." According to this, the "complete man" is on that exalted level where he must conduct himself as two opposites. That is, in the affairs of the world he must be like a mute and not speak even what is permitted, but only what is essential. And in the area of Torah and mitzvoth he must "expand" speech as far as he can, to study with many and to converse with them in matters of holiness. But, in any event, he must be on guard not to speak with them on any forbidden matter — wherefore the Gemara concludes: "I might think that [he could do so] even to the point of haughtiness." That is, when he sees others who are completely irresponsible in their speech and who sully their mouths with lashon hara, levity, and other [forms of] forbidden speech, [I might think that] he should hold them to be absolutely wicked, and himself, to he absolutely righteous," it is, therefore, written (Psalms, Ibid.): 'with justness shall you judge the sons of men.'" That is he must judge them equably and in [the scales of] merit, assuming that they do not [really] know what lashon hara is (and the like, with other [forms of] forbidden speech), and also that they do not know the severity of the sin of forbidden speech.]