What do we learn from "Zed Yahir Letz Shmo"?
Rashi: One who is haughty, in the end he will be a Letz, who is not concerned to hear Musar.
R. Yonah: Zed includes cruelty, hating people, rejoicing over their downfall and seeking their evil. Yahir is a proud person. One who has these two Midos, he is called a Letz, for Letz includes them 1 . He is a Ba'al Leshon ha'Ra, and he mocks people. This is total Zadon. He harms his colleagues with his tongue, shames them, reviles them and belittles their honor. This is not for profit of benefit; he is worse than one who damages in order to benefit. The haughtiness joins with this. He intends to degrade his colleague, lest the latter have an advantage over himself. Also amidst his great pride, he degrades attributes, and does not see any blemish in his Nefesh. If he would heed his blemishes, he would be ashamed to mock others. A Ba'al Leshon ha'Ra is like a snake - it damages without benefit. It is worse than a lion that tramples and eats, and a wolf that tears and eats. They benefit [from killing! - Erchin 15b]. "Ein Yisron l'Va'al ha'Lashon" (Koheles 10:11).
Orchos Tzadikim (Sha'ar ha'Shetikah DH ha'Leitzanus): One of the five divisions of Leitzanus is one who finds fault in people - "Teshev b'Achicha Tedaber b'Ven Imecha Titen Dofi" (Tehilim 50:20). Our verse calls him a Letz. This includes two bad Midos - he sins Zadon (b'Mezid), and he damages and harms his colleague without any benefit for himself.
Malbim: Zed is one who intentionally argues with the laws of Chachmah. He disputes with the laws of Chachmah and Emunah, denies Hashgachah, reward and punishment, and intentionally sins. Still, as long as he is not haughty, he is not a Letz. He argues with claims and proofs, not with scoffing. If he is refuted, he will be quiet. However, if he is haughty, he will not be concerned for reasons and proofs at all. He only mocks Chachamim and believers. Then he sins intentionally.
R. Yonah (29): Letz includes two bad Midos. Zadon include cruelty, hating people and stinginess. The Midah of benefiting [others] is the opposite of Zadon. Yehirus is pride. These are four Midos. Zadon and pride include envy. Sometimes envy comes from pride. He does not want that another has an attribute over himself, amidst love of authority over people. Sometimes envy comes from Zadon - he hates people, and detests their attributes and honor. Zadon and pride include also anger. Zadon is the opposite of Ratzon (being pleased); anger grows from this - "Oseh b'Evras Zadon" (ibid.) Also pride is a source of anger, for he casts off the ropes of tolerance - "Ga'avaso u'Ge'ono v'Evraso" (Yeshayah 16:6).
What is "Oseh b'Evras Zadon"?
R. Yonah: One who has these Midos, do not think that he has only the sin of the tongue, but he does not sin in action. No! He transgresses b'Mezid with his colleagues. When he gets angry at someone, he intentionally damages him. There is no anger like that of a Ba'al ha'Lashon. Pride increases anger. One who has the Midos of pride and Zadon, he will damage in his anger until he destroys. Next to the Chacham's Midah "Shomer Piv u'Leshono" (23) it discusses the Ba'al Leshon ha'Ra.
Malbim: Evrah is anger that passes its border. He does evil deeds for which there is no need at all, against the nature of the Nefesh.
