Not to refrain from advocating guilt for the seducer: That the seduced not be silent from advocating guilt for the seducer, but rather that he should advocate it for him. And about this is it stated (Deuteronomy 13:9), “and you shall not cover for him.” And they, may their memory be blessed, said (Sifrei Devarim 89:5), “If you know [claims of] guilt, you are not allowed to be quiet.” All of its content is like its colleagues adjacent to it.
And from all of these warnings (negative commandments) about the seducer, I can understand that it is permitted — and also a commandment upon us — to likewise hate evildoers in other sins, in our seeing that they have corrupted their deeds and made them hateful to the point that there is no hope for them; and that they will not listen to the voice of teachers but disparage their words, and will not bend their ear to those that teach them, but damage the “direction of their faces.” Behold, these are the evildoers about which David stated (Psalms 139:21), “Do I not, Lord, hate Your enemies, and argue with those that come against You?”
שֶׁלֹּא לִמָּנַע מִלְּלַמֵּד עַל הַמֵּסִית חוֹבָה – שֶׁלֹּא יַחֲרִישׁ הַמּוּסָת מִלְּלַמֵּד חוֹבָה עַל הַמֵּסִית, אֲבָל יְלַמְּדָהּ עָלָיו, וְעַל זֶה נֶאֱמַר (דברים יג ט) וְלֹא תְכַסֶּה עָלָיו. וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה בְּפֵרוּשׁ לֹא תְכַסֶּה (ספרי) אִם אַתָּה יוֹדֵעַ לוֹ חוֹבָה אִי אַתָּה רַשַּׁאי לִשְׁתֹּק. כָּל עִנְיָנָהּ כְּמוֹ בְּחַבְרוֹתֶיהָ הַסְּמוּכוֹת לָהּ.
Not to refrain from advocating guilt for the seducer: That the seduced not be silent from advocating guilt for the seducer, but rather that he should advocate it for him. And about this is it stated (Deuteronomy 13:9), “and you shall not cover for him.” And they, may their memory be blessed, said (Sifrei Devarim 89:5), “If you know [claims of] guilt, you are not allowed to be quiet.” All of its content is like its colleagues adjacent to it.
וּמֵרֹב אַזְהָרוֹת אֵלֶּה עַל הַמֵּסִית, יֵשׁ לִי לְהָבִין שֶׁמֻּתָּר וְגַם מִצְוָה עָלֵינוּ לִשְׂנֹא גַּם כֵּן אֲפִלּוּ הָרְשָׁעִים בִּשְׁאָר עֲבֵרוֹת אַחַר רְאוֹתֵינוּ שֶׁהִשְׁחִיתוּ וְהִתְעִיבוּ מַעֲשֵׂיהֶם עַד שֶׁאֵין תִּקְוָה בָּהֶם, וְלֹא יִשְׁמְעוּ לְקוֹל מוֹרִים אֲבָל יָבוּזוּ דִּבְרֵיהֶם וְלִמְלַמְּדָם לֹא יַטּוּ אֹזֶן, אֲבָל לְהַזִּיקָם מְגַמַּת פְּנֵיהֶם, הִנֵּה אֵלֶּה רְשָׁעִים שֶׁהָיָה דָּוִד אוֹמֵר עֲלֵיהֶם (תהלים קלט כא) הֲלֹא מְשַׂנְאֶיךָ יְיָ אֶשְׂנָא וּבִתְקוֹמְמֶיךָ אֶתְקוֹטָט.
And from all of these warnings (negative commandments) about the seducer, I can understand that it is permitted — and also a commandment upon us — to likewise hate evildoers in other sins, in our seeing that they have corrupted their deeds and made them hateful to the point that there is no hope for them; and that they will not listen to the voice of teachers but disparage their words, and will not bend their ear to those that teach them, but damage the “direction of their faces.” Behold, these are the evildoers about which David stated (Psalms 139:21), “Do I not, Lord, hate Your enemies, and argue with those that come against You?”