I listened to a "frum" podcast that interviewed my childhood hero Dwight Gooden "Dr. K."
Well, it turns out that he never went to medical school and doesn't have a PhD in anything.
He was portrayed in the show [and a *show* it was..] as a super human being, a true family man, who has just had some struggles in life. The fawning host said [among other things] that he can tell that Dwight is a kind-hearted generous man [which Dwight enthusiastically confirmed]. The interview was also an insult to the intelligence of people who like to activate their intelligence. וד"ל.
Now MAYBE Dwight has done teshuva. I don't know. He also has redeeming features [as do almost all human beings]. But it should be clear that for the last 40 years he has time and again proven himself to be just a terrible human being. Like, much worse than even George Floyd זכר צדיק וקדוש להיפך מברכה except for the fact that he never pointed a gun at the stomach of a pregnant woman [although he WAS arrested for punching his girlfriend in the face. To be fair, she threw a telephone at him first...]. But when it comes to siring children and abandoning them, being a criminal, a heavy drug user and drinker etc. etc. he takes the cake. His wife, Rebbetzin Monique Gooden said she and her children — 5-year-old son Dylan and 4-month-old daughter Milan — lived with her parents in their home in Columbia, Md., as the troubled 1985 National League Cy Young Award winner was nowhere to be found. “He's left us with no money,” she said.
This wife and children of the man who had made MILLIONS were living on food stamps.
I am writing this so we should be wary of all the חנופה accorded to rotten-bad-excuses-for-human-beings that exists in our community, publications, podcasts etc. On the flip side, there are soooooo many inspiring, uplifting, truly kind and wonderful people to interview.
Rabbeinu Yonah [שער ג]:
וְזֶה דְּבַר כַּת הַחֲנֵפִים. עִנְיַן הַכַּת הַזֹּאת נֶחְלָק לְתִשְׁעָה חֲלָקִים – הַחֵלֶק הָרִאשׁוֹן – הֶחָנֵף אֲשֶׁר הִכִּיר אוֹ רָאָה אוֹ יָדָע כִּי יֵשׁ עָוֶל בְּכַף חֲבֵרוֹ וְכִי הֶחֱזִיק בְּתַרְמִית. אוֹ כִּי חָטָא אִישׁ לְאִישׁ בְּלָשׁוֹן הָרַע אוֹ בְּאוֹנָאַת דְּבָרִים. וְיַחֲלִיק לוֹ לָשׁוֹן הָרַע [לאמר] לֹא פָּעַלְתָּ אָוֶן. הַמְעַט מִמֶּנּוּ עֲוֹן הַנִּמְנָע מִן הַתּוֹכָחָה. שֶׁנֶּאֱמַר (ויקרא י"ט:י"ז) הוֹכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ וְלֹא תִשָּׂא עָלָיו חֵטְא. וְיוֹסֵף לַחֲטוֹא עַל אָמְרוֹ לֹא חָטָאתָ. כָּעִנְיָן שֶׁנֶּאֱמַר (ירמיהו כ"ג:י"ד) וְחִזְּקוּ יְדֵי מְרֵעִים. וְהִנֵּה זֶה בְּיַד הֶחָנֵף הָאֱוִיל עָוֹן פְּלִילִי. כִּי לֹא יְקַנֵּא לָאֱמֶת. אֲבָל יַעֲזֹר אַחֲרֵי הַשֶּׁקֶר. וְיֹאמַר לָרַע טוֹב. וְיָשֵׂם חֹשֶׁךְ לְאוֹר. גַּם נָתַן מִכְשׁוֹל לִפְנֵי הַחוֹטֵא מִשְּׁנֵי פָּנִים. הָאֶחָד. כִּי אֵינוֹ נִחָם עַל רָעָתוֹ. וְהַשֵּׁנִי. כִּי יִשְׁנֶה בְּאִוַּלְתּוֹ בְּיוֹם מָחָר. כִּי הִלֵּל רָשָׁע הֶחָנֵף אוֹתוֹ עַל תַּאֲוַת נַפְשׁוֹ. מִלְּבַד כִּי יִשָּׂא עֹנֶשׁ עַל הַנֶּזֶק אֲשֶׁר הִזִּיק לַאֲשֶׁר אָשַׁם לוֹ הַחוֹטֵא עַל צַדְּקוֹ מִי אֲשֶׁר חָטָא לוֹ. מִלְּבַד כִּי יֵעָנֵשׁ עַל דְּבַר שֶׁקֶר. שֶׁנֶּאֱמַר (תהילים ה':ז') תְּאַבֵּד דּוֹבְרֵי כָזָב. וְנֶאֱמַר (משלי י"ז:ט"ו) מַצְדִּיק רָשָׁע וּמַרְשִׁיעַ צַדִּיק תּוֹעֲבַת ה' גַּם שְׁנֵיהֶם. כָּל שֶׁכֵּן אִם הָעָוֶל אֲשֶׁר בְּכַף רָשָׁע חֲבֵרוֹ גָּלוּי לָרַבִּים. כִּי בֶּאֱמֹר אֵלָיו הֶחָנֵף לִפְנֵי בְּנֵי אָדָם זַךְ אַתָּה בְּלִי פָשַׁע. חִלֵּל וּבִזָּה דָּת וָדִין.
And this is the thing about the group of flatterers - the content of this group is divided into nine sections:
The first section: The flatterer who recognizes or sees or knows that there is injustice in the hand of his fellow, and that he is holding fast to deception; or that he sinned to another person with evil speech or verbal abuse - and he blandishes him [with] improper speech, saying, “You did not do evil.” The sin of one who refrains from reprimand - as it is stated (Leviticus 19:17), “you shall surely reprimand your countryman and not bear sin because of him” - is too small for him; so he increased the sin by saying, “You did not sin.” It is like the matter that is stated (Jeremiah 23:14), “they encourage evildoers.” And behold this is a criminal offense in the hand of the foolish flatterer, for he was not zealous against falsehood, but rather assisted the falsehood, and said about the bad, “Good,” and made darkness, light. He also placed a stumbling block in front of the sinner in two aspects. The first one is that he will not regret his evil. And the second is that he will repeat his evil on the next day. For the one who flatters the other one about his desire praises [that] evildoer. Besides that he will carry the punishment for the damage that he caused to the one towards whom the sinner was guilty, by justifying [the sinner]; he will [also] be punished for the false words, as it is stated (Psalms 5:7), “You doom those who speak lies.” And it is stated (Proverbs 17:15), “To acquit the guilty and convict the innocent; both are an abomination to the Lord.” All the more so if the injustice in the hand of his fellow, the evildoer, is revealed to the public. For when he, the flatterer, said to him in front of people, “You are pure, without transgression” - he has profaned and disgraced the religion and the law.
וְחַיָּב הָאָדָם לִמְסֹר עַצְמוֹ לְסַכָּנָה וְאַל יַשִּׂיא אֶת נַפְשׁוֹ עֲוֹן אַשְׁמָה כָּזֹאת. וְאָמְרוּ רַבּוֹתֵינוּ עַל עִנְיַן אַגְרִיפַּס שֶׁהָיָה קוֹרֵא בַּתּוֹרָה וּכְשֶׁהִגִּיעַ לְפָסוּק זֶה (דברים י"ז:ט"ו) לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי זָלְגוּ עֵינָיו דְּמָעוֹת וְאָמְרוּ לוֹ אָחִינוּ אַתָּה בְּאוֹתָהּ שָׁעָה נִתְחַיְּבוּ שׂוֹנְאֵיהֶם שֶׁל יִשְׂרָאֵל כְּלָיָה שֶׁחָנְפוּ לוֹ לְאַגְרִיפַּס. אַף כִּי הַיּוֹשֵׁב עַל הַמִּשְׁפָּט אֵין לוֹ לְפַחֵד מֵאֱנוֹשׁ יָמוּת. שֶׁנֶּאֱמַר (דברים א':י"ז) לֹא תָגוּרוּ מִפְּנֵי אִישׁ. וְהַחֵלֶק הַזֶּה שֶׁהִזְכַּרְנוּ הוּא חֵלֶק אָדָם רָשָׁע הַנִּמְנֶה עִם שְׁתֵּי כִּתּוֹת הָרָעוֹת מִן הִתְחַבְּרוּת אֵלָיו הַשֶּׁקֶר וְהַחֲנֻפָּה. וְיֵשׁ בְּחֶלְקֵי כַּת חֲנֵפִים. אֲשֶׁר בָּם הֶחָנֵף נִסְפֶּה וְאָבֵד בַּעֲוֹן הַחֲנֻפָּה לְבַד. כַּאֲשֶׁר יִתְבָּאֵר.
And a person is obligated to give himself over to danger, and not to place guilt like this upon his soul. And our Rabbis said about the matter of Agrippa (Sotah 41a-b) that when he read from the Torah [and] “arrived at [the verse], ‘You may not appoint a foreigner over you’ (Deuteronomy 17:15), tears flowed from his eyes. And they said to him, ‘You are our brother.’ [...] At that moment the enemies of the Jewish people (a euphemism for the Jewish people) were sentenced to destruction for flattering Agrippa.” Especially should one who sits in judgement not fear mortal men, as it is stated (Deuteronomy 1:17), “Fear no man.” And among the sections of the group of flatterers, there are some in which the flatterer is destroyed and lost just for the iniquity of flattery, as will be explained.
הַחֵלֶק הַשֵּׁנִי – הֶחָנֵף אֲשֶׁר יְהַלֵּל רָשָׁע לִפְנֵי בְּנֵי אָדָם אִם בְּפָנָיו אִם שֶׁלֹּא בְּפָנָיו. אַף עַל פִּי שֶׁלֹּא יַצְדִּיקֶנּוּ עַל חֲמָסוֹ וְלֹא יְכַזֵּב עַל מִשְׁפָּטוֹ. אֲבָל יֹאמַר עָלָיו כִּי אִישׁ טוֹב הוּא. עַל זֶה נֶאֱמַר (משלי כ"ח:ד') עֹזְבֵי תוֹרָה יְהַלְלוּ רָשָׁע. כִּי לוּלֵא אֲשֶׁר עָזַב אֶת הַתּוֹרָה. לֹא הִלֵּל הָעוֹבֵר עַל דְּבָרֶיהָ. וּמֵפֵר מִצְווֹתֶיהָ. וְגַם כִּי לֹא יְשַׁבַּח אֶת הָרָשָׁע זוּלָתִי בַּמֶּה שֶׁנִּמְצָא בּוֹ מִן הַטּוֹב. וְיָלִיץ עָלָיו בִּפְנֵי בְּנֵי אָדָם לְהַגִּיד לָאָדָם יָשְׁרוֹ. גַּם זוֹ רָעָה חוֹלָה. כִּי בְּזָכְרוֹ אֶת הַטּוֹב. וְאֶת הָרַע לֹא יִזְכֹּר. וְעַל כָּל פְּשָׁעָיו יְכַסֶּה. צַדִּיק יֵחָשֵׁב אֵצֶל הַשּׁוֹמְעִים וְיִתְּנוּ לוֹ יְקָר וְיָרִים יָדוֹ וְגָבַר. וּכְבָר הִקְדַּמְנוּ לְהוֹדִיעֲךָ הַמִּכְשׁוֹלוֹת וְהַשְּׁחִיתוֹת הַנִּמְצָאוֹת בִּכְבוֹד הָרְשָׁעִים. עַל כֵּן לֹא נָכוֹן לְהַזְכִּיר צִדְקָתָם בִּלְתִּי אִם יַזְכִּיר רִשְׁעָם וְכִסְלָם. כְּמוֹ שֶׁנֶּאֱמַר (משלי י':ז') וְשֵׁם רְשָׁעִים יִרְקָב. וְנֶאֱמַר (ישעיהו נ"ז:י"ב) אֲנִי אַגִּיד צִדְקָתֵךְ וְאֶת מַעֲשַׂיִךְ וְלֹא יוֹעִילוּךְ. פֵּרוּשׁ לֹא יוֹעִילוּךְ מַעֲשִׂים הַטּוֹבִים לְהַצִּילֵךְ מֵרָעָתֵךְ בְּקוּמִי לַמִּשְׁפָּט. בְּעָרְכִי לְעֻמָּתָם רֹב פְּשָׁעַיִךְ וּמַעֲשֵׂה תַּעְתּוּעַיִךְ. כִּי דִּבְרֵי עֲוֹנוֹתַיִךְ גָּבְרוּ מֵהֶם. וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ כִּי מִי שֶׁעֲוֹנֹתָיו מְרֻבִּין מִזְּכֻיּוֹתָיו נִכְתָּב וְנֶחְתָּם לְמִיתָה. וְהָרְשָׁעִים נִכָּרִים הֵם בְּשִׂיחָתָם וְהַנְהָגָתָם כַּאֲשֶׁר הִקְדַּמְנוּ לְךָ בְּשַׁעֲרֵי יִרְאַת חֵטְא.
The second section: The flatterer who praises the evildoer in front of people - whether in front of him or not in front of him - even though he does not justify him for his extortion or lie about his trial, but says about him that he is a good man. About this is it stated (Proverbs 28:4), “Those who forsake Torah praise the wicked.” For had he not forsaken the Torah, he would not have praised one who transgressed its words and breached its commandments. Even if he only praises the evildoer for that which he finds that is good about him and he defends him to people to tell them of his righteousness, but he does not mention the bad - this too is a sore evil. For in his mentioning the good and not mentioning the bad and covering up all of his transgression, he will be thought of as a righteous man by those listening and they will give him honor and elevate him. And we have already mentioned [and] let you know the stumbling blocks and the destruction that is found in honoring evildoers. Hence it is incorrect to mention their righteousness without mentioning their evil and foolishness as well, as it is stated (Proverbs 10:7), “But the fame of the wicked rots.” And it is [also] stated (Isaiah 57:12), “I hereby pronounce judgment upon your deeds; your deeds shall not help you.” The explanation is [that] your good deeds will not help to save you from your evil when you will come to judgement and in My evaluation for eternity - since the matters of your iniquities finished off [their merit]. And it is like our Rabbis said (Rosh Hashanah 16b), “One whose iniquities are greater than his merits is written and sealed for death.” And evildoers are recognizable by their speech and behavior, as we discussed earlier with you, in the Gates of the Fear of Sin (no longer extant).
וְהִנֵּה הַצַּדִּיקִם יְתַעֲבוּ הָרָשָׁע. כְּמוֹ שֶׁנֶּאֱמַר (משלי כ"ט:כ"ו) תּוֹעֲבַת צַדִּיקִים אִישׁ עָוֶל. וַאֲשֶׁר בְּסוֹד הַצַּדִּיקִים לֹא יִהְיֶה. אִם תַּעֵב לֹא יְתַעֲבֶנּוּ. גַּם קֹב לֹא יִקֳּבֶנּוּ. גַּם בָּרֵךְ לֹא יְבָרְכֶנּוּ.
And behold the righteous abominate the evildoer, as it is stated (Proverbs 29:26), “The unjust man is an abomination to the righteous.” And with one who is not in the counsel of the sages - if he does not surely abominate him, nor surely curse him; he should also surely not bless him.
וְיִתָּכֵן כִּי יִקֶר מִקְרֶה הַמְשַׁבֵּחַ אֶת הָרָשָׁע מִדֶּרֶךְ פְּתַיּוּת. כִּי הַפֶּתִי אוֹמֵר לְשַׁבֵּחַ טוֹב הוּא, אִם הָיוֹ יִהְיֶה עַל דְּבַר אֱמֶת, וְאִם תִּהְיֶה תְּמוּרָתוֹ. וּמִבְּלִי הַדַּעַת שַׁבֵּחַ הוּא אֶת הַמֵּתִים. כִּי אָמְרוּ רַבּוֹתֵינוּ עַל הָרְשָׁעִים רְפָאִים יֵחָשְׁבוּ בַּחַיִּים. וּמֵתִים קְרוּיִים שֶׁנֶּאֱמַר (קהלת ט':ה') וְהַמֵּתִים אֵינָם יוֹדְעִים מְאוּמָה. וְהַשְּׁגָגָה הַזֹּאת עוֹלָה זָדוֹן כִּי לֹא יֶאֱהַב הָעֶבֶד אֶל הָאָדוֹן. אִם יֶאֱהַב מְשַׂנְאָיו וִיקָרֵב רְחֵקָיו. הֲלֹא לָהֶם לָדַעַת מִדֶּרֶךְ הַדַּעַת כִּי כֵן. וְנֶאֱמַר (משלי ג':ל"ה) וּכְסִילִים מֵרִים קָלוֹן. וּכְבָר הִקְדַּמְנוּ פֵּרוּשׁוֹ.
And it is likely that the case of the one praising the evildoers is from foolishness. For the fool (he) intends to praise the good - whether it is about the truth, or whether it is the opposite. And without knowing, he is praising the dead. For our Rabbis said (Berakhot 18b), [that] evildoers are considered like wraiths, as it is stated (Ecclesiastes 9:5). “But the dead know nothing.” But this unintentional sin is considered wanton. For a master would not love a slave, if [the slave] loves [the master’s] enemies and brings close those who he has distanced. Should they not know this from the intellect, that this is so? And it is stated (Proverbs 3:35), “disgrace uplifts dullards.”
הַחֵלֶק הַשְּׁלִישִׁי – הֶחָנֵף הַמְשַׁבֵּחַ אֶת הָרָשָׁע בְּפָנָיו. אַף חָכְמָתוֹ עָמְדָה לּוֹ. כִּי לֹא יְשַׁבְּחֶנּוּ בִּפְנֵי בְּנֵי אָדָם פֶּן יִהְיֶה לָהֶם לְמוֹקֵשׁ. גַּם זֶה הֶחָנֵף גָּדוֹל עֲוֹנוֹ. כִּי הֶחֱלִיק אֵלָיו בְּעֵינָיו. וְלֹא יָשׁוּב מִדַּרְכּוֹ הָרָעָה וְלֹא יִדְאָג לַעֲווֹנָיו. כִּי צַדִּיק הוּא בְּעֵינָיו. וְכָל אֲשֶׁר אֵינֶנּוּ מֵעֲדַת הַצַּדִּיקִים. אִם יְשַׁבְּחוּהוּ יֹאמַר בְּלִבּוֹ. אָמְנָם יָדַעְתִּי כִי כֵן. כָּעִנְיָן שֶׁנֶּאֱמַר (שם יא) בְּפֶה חָנֵף יַשְׁחִת רֵעֵהוּ וּבְדַעַת צַדִּיקִים יֵחָלֵצוּ. פֵּרוּשׁ – הֶחָנֵף מַשְׁחִית רֵעֵהוּ בְּפִיו, כִּי יְשַׁבְּחֶנּוּ וְיַאֲמִין לְדִבְרֵיהֶם. וְיַקְשֶׁה אֶת רוּחוֹ. וְיִרְאֶה אֶת נַפְשׁוֹ בְּיֹקֶר וְלֹא יָבִין אֶת [כִּי] עֻפְּלָה נַפְשׁוֹ. וְהַמַּכְשֵׁלָה הַזֹּאת תַּחַת יָדוֹ. גַּם יָרוּם לְבָבוֹ וְיִפֹּל בְּמִכְמוֹרוֹת גַּאֲוָתוֹ. וְהִנֵּה כִּי הַשְׁחֵת הִשְׁחִיתוֹ בְּחֵלֶק שְׂפָתָיו. וּבְדַעַת צַדִּיקִים יֵחָלֵצוּ. הַצַּדִּיקִים יֵחָלְצוּ בְּדַעְתָּם מִנִּזְקֵי הֶחָנֵף. כִּי אִם יְשַׁבְּחֶנּוּ לֹא יָרוּם לְבָבוֹ לְמַעַן זֹאת. כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ אֲפִלּוּ כָּל הָעוֹלָם אוֹמְרִים עָלֶיךָ צַדִּיק אַתָּה הֱוֵי בְּעֵינֶיךָ כְּרָשָׁע. וְאָמְרוּ אִם יֵשׁ עָלֶיךָ רֵעִים מִקְצָתָם מְשַׁבְּחִים וּמִקְצָתָם מוֹכִיחִים. אֱהֹב אֶת הַמּוֹכִיחִים וּשְׂנָא אֶת הַמְשַׁבְּחִים. כִּי אֵלֶּה לְחַיֵּי עוֹלָם יְבִיאוּךָ. וְאֵלֶּה בְּרָעָתְךָ יְשַׂמְּחוּךְ. כִּי יְשַׁבְּחוּךְ. וְיִתָּכֵן גַּם כֵּן לְפָרֵשׁ – וּבְדַעַת צַדִּיקִים יֵחָלְצוּ. רֵעֵיהֶם. כִּי לֹא יַחֲנִיפוּ לָהֶם. אֲבָל יוֹכִיחוּ וְיוֹרוּ אוֹתָם בַּדֶּרֶךְ. בִּתְעוֹתָם בְּתֹהוּ לֹא דָּרֶךְ. וְנֶאֱמַר (משלי כ"ו:כ"ח) וּפֶה חָלָק יַעֲשֶׂה מִדְחֶה. הִמְשִׁיל פֶּה חָלָק לְדֶרֶךְ חֲלַקְלַקּוֹת. וְאָמַר כִּי כַּאֲשֶׁר יִפּוֹל הָאָדָם וְיִדָּחֶה בְּלֶכְתּוֹ בְּדֶרֶךְ חֲלַקְלַקּוֹת, כָּעִנְיָן שֶׁנֶּאֱמַר (תהילים ל"ה:ה'-ו') יִהְיוּ כְּמוֹץ וְגוֹמֵר וּמַלְאַךְ ה' דּוֹחֶה יְהִי דַרְכָּם חֹשֶׁךְ וַחֲלַקְלַקּוֹת, כֵּן יִפּוֹל הָאָדָם וְיִדָּחֶה בְּפֶה חָלָק, וְהוּא פֶּה חָנֵף. וְעַל הָעִנְיָן אֲשֶׁר בֵּאַרְנוּ אָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (תהילים י"ב:ד') יַכְרֵת ה' כָּל שִׂפְתֵי חֲלָקוֹת לָשׁוֹן מְדַבֶּרֶת גְּדֹלוֹת. קִלֵּל פֶּה חָלָק כִּי יַשְׁחִית בּוֹ רֵעֵהוּ. וְהַלָּשׁוֹן הַקָּשָׁה שֶׁהוּא הֶפֶךְ הֶחָלָק. וְהוּא לָשׁוֹן הָרַע. וְיֵשׁ מִן הַחֲנֵפִים שֶׁמִּתְכַּוְּנִים לְהַחֲנִיף לְאַנְשֵׁי זְרוֹעַ כְּדֵי שֶׁיְּכַבְּדוּ אוֹתָם וִינַשְּׂאוּם. וְאָמְרוּ רַבּוֹתֵינוּ כָּל הַמַּחֲנִיף לַחֲבֵרוֹ לְשֵׁם כָּבוֹד. לַסּוֹף נִפְטָר מִמֶּנּוּ בְּקָלוֹן.
The third section: The flatterer who praises the evildoer to his face, yet his wisdom restrains him - for he does not praise him in front of [other] people, lest he be a stumbling block for them. The sin of this flatterer is also great, as he blandished him in his eyes; such that he will not repent from his evil path and not worry about his iniquities - for he is righteous in his eyes. And when they praise anyone who is not from the congregation of the righteous - he will say in his heart, “Indeed, I knew that it was like this''; like the matter that is stated (Proverbs 11:9), “The flatterer destroys his neighbor through speech; but through knowledge, the righteous is rescued.” The explanation is that the flatterer destroys his neighbor with his mouth, because he will praise him and [the neighbor] will believe [his] words. So he will harden his spirit and he will see himself with honor, and not understand that his soul is murky. And with this stumbling block in his hand, he will fall into the trap of his pride. So behold, he surely destroyed him with his flattering lips. “But through knowledge, the righteous is rescued”: The righteous are saved from the damage of the flatterer through their knowledge. For if he flatters him, his heart will not be elevated as a result, like our Rabbis said (Niddah 30b), “Even [if] all of the world says about you, ‘You are righteous’ - be like an evildoer in your [own] eyes.” And they [also] said (Avot D’Rabbi Natan 29), “If you have companions, some of whom praise [you], and some of whom reprimand [you] - love the ones that reprimand you, and hate the ones that praise [you]. For these are bringing you to life eternal, and those, when they praise you, are gladdening you to your [own] detriment." And it is also possible to explain [it as]: “Through knowledge, the righteous rescue” their neighbors - as they will not flatter them; but will rather reprimand them and show them the path, when they err in the chaos that is not a path. And it is stated (Proverbs 26:28), “and a flattering mouth throws one down.” This compares a flattering mouth with a crooked path; and it says that just like a man falls and is thrown down by walking on a crooked path - like the matter that is stated (Psalms 35:5-6), “Let them be as chaff, etc., the Lord’s angel throwing them down. Let their path be dark and slippery” - so too does a man fall and get thrown down by a flattering mouth. And that is the mouth of the flatterer. And about the matter that we are discussing, King David, peace be upon him, said (Psalms 12:4), “May the Lord cut off all flattering lips, every tongue that speaks arrogance.” He cursed a flattering mouth, since he destroys his neighbor with it; and a harsh tongue - which is the opposite of the smooth [one], and that is evil speech. And among the flatterers, there are those that intend to flatter intimidating people, in order that they should honor them and promote them. And our Rabbis said (Avot D’Rabbi Natan 29), “Anyone that flatters his fellow for the sake of honor will in the end be removed from it in shame.”
הַחֵלֶק הָרְבִיעִי – הַמִּתְחַבֵּר לָרָשָׁע. וְלֹא דַּיּוֹ אֲשֶׁר לֹא יוֹכִיחֵהוּ בְּשֵׁבֶט פִּיו וְהַרְחֵק יַרְחִיקֵהוּ. אֲבָל כְּמוֹ חָבֵר יַקְרִיבֵהוּ. וְנֶאֱמַר (דברי הימים ב כ':ל"ז) בְּהִתְחַבֶּרְךָ וְגוֹ' פָּרַץ ה' אֶת מַעֲשֶׂיךָ. וְהַצַּדִּיקִים מָאוֹס יִמְאָסוּהוּ אֶת הָרָשָׁע. כְּמוֹ שֶׁנֶּאֱמַר (תהילים ט"ו:ד') נִבְזֶה בְעֵינָיו נִמְאָס וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בבא קמא צב:) לֹא לְחִנָּם הָלַךְ זַרְזִיר אֵצֶל עוֹרֵב אֶלָּא מִפְּנֵי שֶׁהוּא מִינוֹ. וְאָמְרוּ (בן סירא י״ג:י״ד) כָּל עוֹף לְמִינוֹ יִשְׁכֹּן וּבֶן אָדָם לַדּוֹמֶה לוֹ. וְאָמְרוּ (מגילה כח.) אָסוּר לְהִסְתַּכֵּל בִּדְמוּת אָדָם רַע. שֶׁנֶּאֱמַר (מלכים ב ג':י"ד) לוּלֵי פְּנֵי יְהוֹשָׁפָט מֶלֶךְ יְהוּדָה אֲנִי נֹשֵׂא אִם אַבִּיט אֵלֶיךָ וְאִם אֶרְאֶךָּ. וְאָמְרוּ כָּל הַמִּסְתַּכֵּל בִּדְמוּת אָדָם רָשָׁע עֵינָיו כֵּהוֹת לְעֵת זִקְנָתוֹ, שֶׁנֶּאֱמַר (בראשית כ"ז:א') וַיְהִי כִּי זָקֵן יִצְחָק וַתִּכְהֶיןָ עֵינָיו מֵרְאֹת מִפְּנֵי שֶׁהִסְתַּכֵּל בִּדְמוּת עֵשָׂו, אַף עַל פִּי שֶׁלֹּא הָיָה מַכִּיר מַעְבָּדָיו כִּי הָיָה עֵשָׂו מַסְתִּיר מַעֲשָׂיו כָּעִנְיָן שֶׁנֶּאֱמַר, וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם. וּכְבָר הִקְדַּמְנוּ לְהוֹדִיעֲךָ בַּאֵר הֵיטֵב כִּי רַבּוּ דַּרְכֵי מָוֶת הַנִּמְצָאִים אֶל הַמִּתְחַבֵּר לָרָשָׁע.
The fourth section: One who attaches himself to an evildoer. It is not enough for him that he does not reprimand him with the rod of his mouth and surely distance him; but he rather brings him close like a friend. And it is stated (II Chronicles 20:37), “As you have made a partnership, etc., the Lord will break up your work.” Whereas the righteous are surely disgusted by the evildoer, as it is stated (Psalms 15:4), “A contemptible man is disgusting in his eyes.” And our Rabbis, may their memory be blessed, said (Bava Kamma 92b), “Not for naught did the starling go to the raven, but because it is its kind. And it stated, ‘All fowl will live with its kind, and men with those like him’ (Book of Ben Sira 13:17).” And they said (Megillah 28a), “It is prohibited for a person to gaze at the likeness of a wicked man, as it is stated (II Kings 3:14), ‘Were it not that I regard the presence of Jehoshaphat, the king of Judea, I would not look toward you, nor see you.’” And they [continued], “[Any one who gazes at the likeness of an evil man,] his eyes become dim [at the time of his old age], as it is stated (Genesis 27:1), ‘And it came to pass, that when Isaac was old, and his eyes were dim so that he could not see’ - because he gazed at the wicked Esau.” And we have already discussed very well that there are many ways of death found by one who attaches himself to an evildoer.
הַחֵלֶק הַחֲמִישִׁי – אִישׁ כִּי יַאֲמִינוּ בְּנֵי אָדָם בִּדְבָרָיו. וְסָמְכוּ כָּל הַשּׁוֹמְעִים עַל דְּבָרָיו. וְיִתְכַּוֵּן לְנַשֵּׂא אַחַד הָעָם אוֹ גּוֹאֲלוֹ הַקָּרוֹב אֵלָיו בְּאַהֲבָתוֹ אוֹתוֹ. וְיֹאמַר עָלָיו כִּי הוּא אִישׁ חָכָם. וְהוּא בֵן לֹא חָכָם. וְהָיָה לְפוּקָה וְצוּר מִכְשׁוֹל כִּי יִסְמְכוּ עַל הוֹרָאוֹתָיו. וְעַל פִּיו יִהְיֶה כָּל רִיב. וִיעַוֵּת מִשְׁפָּט וְאֶת הָעוֹלָם יַחֲרִיב. וְכֵן כִּי יֹאמַר עַל אִישׁ כִּי הוּא נֶאֱמַן רוּחַ וְלֹא הִכִּירוֹ אִם הוּא אִישׁ אֱמוּנִים. אוֹ בֵּן לֹא אֵמוּן בּוֹ. וְאוּלַי יִשְׁמַע הַשּׁוֹמֵעַ וְיַפְקִדֵהוּ עַל בֵּיתוֹ וְכָל יֶשׁ לוֹ יִתֵּן בְּיָדוֹ, וְכִחֵשׁ בּוֹ [לאמר] לֹא רְאִיתִיךָ. וְאָמְרוּ רַבּוֹתֵינוּ (סנהדרין ז:) כָּל הַמַּעֲמִיד דַּיָּן שֶׁאֵינוֹ הָגוּן כְּאִלּוּ נָטַע אֲשֵׁרָה. וּבִמְקוֹם תַּלְמִיד חָכָם כְּאִלּוּ נָטַע אֵצֶל מִזְבֵּחַ. וְהָיָה מִי שֶׁהֵקִים לְרֹאשׁ בַּיָּמִים הָרִאשׁוֹנִים מִי שֶׁאֵינוֹ רָאוּי לְהוֹרוֹת. וְקָרְאוּ עָלָיו מִקְרָא שֶׁכָּתוּב (חבקוק ב':י"ט) הוֹי אֹמֵר לָעֵץ הָקִיצָה עוּרִי לְאֶבֶן דּוּמָם הוּא יוֹרֶה הִנֵּה הוּא תָּפוּשׂ זָהָב וָכֶסֶף וְכָל רוּחַ אֵין בְּקִרְבּוֹ. וְעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהִפָּרַע מִמַּעֲמִידָיו. שֶׁנֶּאֱמַר (חבקוק ב':כ') וַה' בְּהֵיכַל קָדְשׁוֹ הַס מִפָּנָיו כָּל הָאָרֶץ.
And the fifth section: A man whose words people trust, and everyone relies on his words; and he intends to boost one of the people or his redeeming relative, out of his love for him - and he says about him that he is wise, whereas he is not wise. And this will be [a cause] for faltering and a stone for stumbling; for they will rely upon his rulings: Every dispute will go according to his [decision], he will twist every case and he will destroy the world. And likewise, if he says about a man, that he is trustworthy, but he does not know whether he is trustworthy or someone who cannot be trusted. So perhaps a listener will hear and appoint him over his house and give him everything that he has into his hand (to watch); and he will deny it, saying, “I [never] saw you.” And the Rabbis said (Sanhedrin 7b), “Anyone who appoints a judge who is not fit over the community is as though he plants a tree-idol (ashera); and in a place where there are Torah scholars, it is as though he planted the tree next to the altar.” And in the early days, there was someone who appointed someone who was not fit to make rulings, as the head. And they read this verse about him (Habakkuk 2:19), “Ah, you who say, ‘Wake up’ to wood, ‘Awaken,’ to inert stone; can that give an oracle; why, it is encased in gold and silver, but there is no breath inside it.” And in the future, the Holy One, blessed be He, will repay the ones that appointed him, as it is stated (Habakkuk 2:20), “But the Lord is in His holy Sanctuary; let all the earth be silent before Him.”
הַחֵלֶק הַשִּׁשִּׁי – מִי שֶׁיֵּשׁ בְּיָדוֹ לִמְחוֹת וְאֵינוֹ מוֹחֶה. וְאֵין בְּפִיו תּוֹכָחוֹת. וְעַל מַעֲשֵׂה הַחַטָּאִים לֹא יִלְטֹשׁ עַיִן וְלֹא יַשְׁגִּיחַ. וְלֹא יִהְיֶה לָהֶם לְאִישׁ מוֹכִיחַ וְהִנֵּה נִצְטַוִּינוּ לְבַעֵר הָרָע מִקֶּרֶב עַמֵּנוּ. שֶׁנֶּאֱמַר (דברים י"ג:ו') וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ. וְאָמְרוּ רַבּוֹתֵינוּ – כָּל מִי שֶׁיֵּשׁ בְּיָדוֹ לִמְחוֹת בְּאַנְשֵׁי בֵיתוֹ וְאֵינוֹ מוֹחֶה נִתְפָּשׂ עַל אַנְשֵׁי בֵיתוֹ. יֵשׁ בְּיָדוֹ לִמְחוֹת בְּאַנְשֵׁי עִירוֹ וְאֵינוֹ מוֹחֶה נִתְפָּשׂ עַל אַנְשֵׁי עִירוֹ. יֵשׁ בְּיָדוֹ לִמְחוֹת בְּכָל הָעוֹלָם וְאֵינוֹ מוֹחֶה נִתְפָּשׂ עַל כָּל הָעוֹלָם. וְנֶאֱמַר (ויקרא כ"ו:ל"ז) וְכָשְׁלוּ אִישׁ בְּאָחִיו וְדָרְשׁוּ בּוֹ זַ"ל (סנהדרין כז:) אִישׁ בַּעֲוֹן אָחִיו וְאָמְרוּ (שבועות לט.) כָּל יִשְׂרָאֵל עֲרֵבִים זֶה לָזֶה.
The sixth section: One who has the ability to protest, but does not protest and has no words of reprimand in his mouth; and does not use the swords of his eyes and does not take responsibility for the deeds of sinners. So he will not be a man of reprimand, whereas we were commanded to destroy the evil from within our nation - as it is stated (Deuteronomy 13:6), “and you shall destroy the evil within you.” And our Rabbis said (Shabbat 54b), “Anyone who is in a position to protest against the members of his household and does not protest, is apprehended for the members of his household; if he is in a position to protest against the people of his city, and does not protest, he is apprehended for the people of his city; if he is in a position to protest the whole world, and does not protest, he is apprehended for the whole world.” And it is stated (Leviticus 26:37), “A man shall stumble over his brother.” And they, may their memory be blessed, expounded (Sanhedrin 27b), “‘A man over’ the iniquity of ‘his brother.’” And they said that all of Israel is responsible for one another.
הַחֵלֶק הַשְּׁבִיעִי – הָרוֹאֶה אֶת אַנְשֵׁי מְקוֹמוֹ עַם קְשֵׁה עֹרֶף. וְאוֹמֵר בְּלִבּוֹ אוּלַי לֹא יַקְשִׁיבוּ אִם אֲדַבֵּר לָהֶם נְכוֹחוֹת. וּפִי אֲמַלֵּא תּוֹכָחוֹת. עַל כֵּן יַחְשֹׂךְ פִּיו. וְהִנֵּה עֲוֹנוֹ יִשָּׂא. כִּי לֹא נִסָּה לְהוֹכִיחַ וּלְהַזְהִיר. אוּלָם [אולי] אִם רוּחָם הֵעִיר, יֵעוֹרוּ מִשְּׁנַת אִוַּלְתָּם. וְלֹא תָּלִין אִתָּם מְשׁוּגָתָם. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת נה.) בְּעִנְיָן מָה שֶׁכָּתוּב (יחזקאל ט':ד') וְהִתְוִיתָ תָּו עַל מִצְחוֹת הָאֲנָשִׁים הַנֶּאֱנָחִים וְהַנֶּאֱנָקִים וְגוֹ'. אָמְרָה מִדַּת הַדִּין אַף עַל פִּי שֶׁהַלָּלוּ צַדִּיקִים גְּמוּרִים וְקִיְּמוּ אֶת הַתּוֹרָה הָיָה לָהֶם לְמַחוֹת וְלֹא מִחוּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא גָּלוּי וְיָדוּעַ לְפָנַי שֶׁאִם הָיוּ מוֹחִין לֹא הָיוּ מְקַבְּלִין מֵהֶן. אָמְרָה מִדַּת הַדִּין רִבּוֹנוֹ שֶׁל עוֹלָם, אִם לְפָנֶיךָ גָּלוּי, הֵם לֹא יָדְעוּ אִם יִשְׁמְעוּ הָעָם לְקוֹלָם וְאִם יֶחְדָּלוּ. וְצִוָּה הַשֵּׁם יִתְבָּרַךְ אַחֲרֵי כֵן (יחזקאל ט':ו') וּמִמִּקְדָּשִׁי תָּחֵלּוּ. וְהֵם הַצַּדִּיקִים הַמְקֻדָּשִׁים. כִּי נֶעֶנְשׁוּ עַל דְּבַר שֶׁלֹּא מִחוּ. וְנֶאֱמַר (ויקרא י"ט:י"ז) הוֹכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ וְלֹא תִשָּׂא עָלָיו חֵטְא. וְאִם הַדָּבָר גָּלוּי לַכֹּל. וְיָדוּעַ וְנִבְחַן וְנֶחְקַר. כִּי הַחוֹטֵא שׂוֹנֵא מוּסָר וְלֹא יִשְׁמַע לְקוֹל מוֹרָיו. וְלִמְלַמְּדָיו לֹא יַטֶּה אָזְנוֹ. עַל זֶה נֶאֱמַר (משלי ט':ח') אַל תּוֹכַח לֵץ פֶּן יִשְׂנָאֶךָּ. וְאָמְרוּ (יבמות סה:) כְּשֵׁם שֶׁמִּצְוָה לוֹמַר דָּבָר הַנִּשְׁמָע. כָּךְ מִצְוָה שֶׁלֹּא לוֹמַר דָּבָר שֶׁאֵינוֹ נִשְׁמָע. וְאָמְרוּ (ביצה ל.) מוּטָב שֶׁיְּהוּ שׁוֹגְגִין וְאַל יִהְיוּ מְזִידִין.
The seventh section: One who sees the people of his place [being] a stiff-necked people, and says in his heart, “Perhaps they will not listen if I speak [words of] integrity with them and fill my mouth with reprimands.” Hence he saves his mouth [from speaking]. Yet he surely bears his sin, for he did not try to reprimand and warn [them] - (indeed) [maybe] if the city is pitied, they will awake from the slumber of their stupidity and their error will not [continue to] lay with them. And our Rabbis, may their memory be blessed, said (Shabbat 55a) about that which is written (Ezekiel 9:4), “and set a mark (tav) upon the foreheads of the men that sigh and that cry, etc.”: The attribute of justice said, “[Even though these are full-fledged righteous people and keep the Torah,] it was in their hands to protest, and they did not protest. [The Holy One, blessed be He,] said, “It is revealed and known before Me that had they protested, they would not have accepted [it] from them.” [The attribute of justice] said, “Master of the Universe, if it is revealed before You, [they did not know if the people would listen to their voice or ignore them].” So afterwards God, may He be blessed, commanded (Ezekiel 9:4), “and begin from My Temple (Mikdash)” - and that is the dedicated (mekudash) righteous ones. And it is stated (Leviticus 19:17), “you shall surely reprimand your countryman and not bear sin because of him.” But if the matter is revealed to all, known, tested and analyzed that the sinner hates rebuke and will not listen to the voice of his teachers and will not bend his ear to his instructors - about this is it stated (Proverbs 9:8), “Do not rebuke a scoffer, for he will hate you.” And they said (Yevamot 55b), “Just as it is a commandment to say something that will be heard, so is it a commandment to not say something that will not be heard.” And they said (Beitzah 30a), “It is better that they be inadvertent, and not be intentional.”
הַחֵלֶק הַשְּׁמִינִי – אִישׁ אֲשֶׁר יִשְׁמַע אֶת דִּבְרֵי בְּנֵי אָדָם מְדַבְּרִים לְשׁוֹן הָרַע. אוֹ כִּי יִשְׁמַע כָּל פֶּה דּוֹבֵר נְבָלָה, אוֹ יֵשֵׁב בְּסוֹד מְשַׂחֲקִים בּוֹזִים תּוֹרָה וּמִצְוֹת. וְיוֹדֵעַ כִּי הֵם סָרָבִים וְסַלּוֹנִים וְאִם יוֹכִיחֵם לֹא יַקְשִׁיבוּ אֶל דְּבָרָיו. עַל כֵּן יָשִׂים יָד עַל פֶּה. גַּם זֶה יֵעָנֵשׁ כִּי לֹא יַעֲנֶה כְּסִילִים בְּאִוַּלְתָּם. פֶּן יֹאמְרוּ לוֹ כִּי הוּא כְּמוֹ הֵם. וְכִי הוֹדָה עַל דִּבְרֵיהֶם. אַף כִּי יִתְחַיֵּב לַעֲנוֹת וְלִגְעֹר בָּהֶם לָתֵת גֹּדֶל לַתּוֹרָה וְלַמִּצְוֹת אֲשֶׁר בָּזוּ לָעֲגוּ לָהֶם. וּלְקַנֵּא לִכְבוֹד נָקִי וְצַדִּיק אֲשֶׁר יָשִׂיחוּ בּוֹ.
And the eighth section: Someone who hears the words of the people saying evil speech, or hears every mouth speaking fouly or sits among a group of jokers disgracing the Torah and the commandments - and he knows that they are stubborn and [like] thorns. So if he would reprimand them, they will not listen to his words - hence he puts his hand to his mouth (does not speak). This one will also be punished, since he did not answer fools about their foolishness - lest they say that he is like them and that he concedes to their words. Rather, he becomes obligated to answer and scold them, to give greatness to the Torah and the commandments which they disgraced and made light of. He should be zealous for the honor of the Clean and Righteous One about whom they are speaking.
וְזֶה אֶחָד מִן הַדְּבָרִים אֲשֶׁר יִתְחַיֵּב הָאָדָם לַעֲזֹב בַּעֲבוּרָם חֶבְרַת הָרֶשַׁע. כִּי יֵעָנֵשׁ בְּשָׁמְעוֹ דִּבְרֵיהֶם הָרָעִים תָּמִיד וְיִלְאֶה לַעֲנוֹתָם. וְזֶה הַדָּבָר מְפֹרָשׁ בְּדִבְרֵי שְׁלֹמֹה שֶׁנֶּאֱמַר (משלי כ"ד:א) אַל תְּקַנֵּא בְּאַנְשֵׁי רָעָה וְאַל תִּתְאָיו לִהְיוֹת אִתָּם. כִּי שֹׁד יֶהְגֶּה לִבָּם וְעָמָל שִׂפְתֵיהֶם תְּדַבֵּרְנָה. רְצוֹנוֹ לוֹמַר – כִּי תִשָּׂא עָוֹן בְּחַטָּאתָם. כִּי תִּשְׁמַע דִּבְרֵיהֶם הָרָעִים תָּמִיד וּתְהִי כְּמַחֲרִישׁ.
This is one of the things for which a person becomes obligated to leave the group of evildoers. For he will be punished for hearing their evil words and being too listless to answer them. And this is something explicit in the words of Solomon, as it is stated (Proverbs 24:1-2), “Do not envy evil men; do not desire to be with them. For their hearts talk violence, and their lips speak mischief.” And he meant to say [it is] because you will bear the iniquity when they sin. For you will constantly hear their evil words and you will be silent.
הַחֵלֶק הַתְּשִׁיעִי – הַמְכַבֵּד אֶת הָרְשָׁעִים מִדֶּרֶךְ שָׁלוֹם. אָמְנָם לֹא יְדַבֵּר טוֹב עַל הָרָשָׁע. וְלֹא יִתְנַהֵג בִּכְבוֹדוֹ עַל דֶּרֶךְ אֲשֶׁר יַחְשְׁבוּ בְּנֵי אָדָם כִּי יְכַבְּדֶנּוּ מֵאֲשֶׁר יָקָר בְּעֵינָיו נִכְבָּד. כִּי לֹא יַחֲלֹק לוֹ כָּבוֹד זוּלָתִי כְּדֶרֶךְ שֶׁמְּכַבְּדִים בְּנֵי הָאָדָם אֶת הָעֲשִׁירִים. מִדֶּרֶךְ סִלְסוּל. וּלְתִקְוַת תּוֹעֶלֶת. בַּעֲבוּר כִּי צָלְחָה דַּרְכָּם וְלֹא מִפְּנֵי חִין עֶרְכָּם. וְאַף גַּם זֹאת יֵשׁ חֵטְא וְאַשְׁמָה בַּדָּבָר הַזֶּה כִּי אִם הֻתַּר לְכַבֵּד הָעֲשִׁירִים. לֹא כֵן הָרְשָׁעִים. שֶׁנֶּאֱמַר (איוב מ':י"א-י"ב) וּרְאֵה כָל גֵּאֶה וְהַשְׁפִּילֵהוּ. רְאֵה כָל גֵּאֶה הַכְנִיעֵהוּ וַהֲדֹךְ רְשָׁעִים תַּחְתָּם. אַךְ הַחֵלֶק הַזֶּה הֻתַּר. מִדְּאָגָה מִדָּבָר פֶּן יַזִּיק הָרָשָׁע וְיִגְרֹם הֶפְסֵד בִּזְמַן שֶׁיַּד הָרָשָׁע תַּקִּיפָה. וּשְׁעָתוֹ חֲצוּפָה. וְאֵין בְּיָדֵנוּ לְהַכְנִיעוֹ (ובחליו) [וּבְחֵילֵנוּ] לַהֲנִיעוֹ. עַל כֵּן הֻתַּר לְכַבְּדוֹ כְּדֶרֶךְ שֶׁמְּכַבְּדִים בְּנֵי הָאָדָם אַנְשֵׁי זְרוֹעַ רָמָה. מִפַּחַד וְאֵימָה. בְּקִימָה וְהִדּוּר וְדוֹמֶה לָהֶם. אַךְ לֹא יְשַׁבְּחֶנּוּ וְלֹא יְדַבֵּר טוֹב עָלָיו לִבְנֵי אָדָם. וְכֵן אָמְרוּ רַבּוֹתֵינוּ זַ"ל (סוטה מא:) מֻתָּר לְהַחֲנִיף אֶת הָרְשָׁעִים בָּעוֹלָם הַזֶּה.
The ninth section: One who honors evildoers in a way of peace. However he does not speak well about the evildoer and does not act to honor him in a way in which people will think that he is honoring him because he is honorable and precious in his eyes. Rather he only shows him respect in the way that people honor the rich, in the way of dignification; and with the hope of benefit, since their path has been successful - and not because of the grace of his arrangement. Nevertheless there is a sin and guilt in this thing. If it is permitted to honor the rich, it is not so with the evildoers - as it is stated (Job 40:11-12), “see every proud man and bring him low. See every proud man and humble him, and bring down the evildoers where they stand.” Nevertheless this section is permitted in the case of worry about something - lest the evildoer injure him and cause him a loss, at the time when the evildoer is strong and his time is brazen; and we do not have the ability to humble him, and to put him him down [with our soldiers]. Hence it is permitted to honor him in the way we honor very intimidating people out of fear and terror, by rising for them, noting them and that which is similar to these. However, one should not praise him, nor speak well about him to people. And likewise did our Rabbis, may their memory be blessed, say (Sotah 41b), “It is permissible to flatter evildoers in this world.”
