Commento su Pirkei Avoth 2:11

A BAD EYE [Heb. `ayin hara`]. Rav explains that this is the same as `ayin ra`ah, which is an “unhappy eye,” i.e. one that is unhappy with what he has and is constantly looking for other things.
The mishna says that these things “drive a person out of the world,” and it need not be said that one should distance himself from them. So whereas R. Yehoshua earlier (mishna 9) says that the path one should distance oneself from is that of a “bad friend,” the things in our mishna are more serious. So Midrash Shmuel.

Rabbi Yehoshua says: The evil eye: Its explanation is one who is not happy with his lot and places his eye on his fellow who is wealthier than he, [thinking] when will I be as wealthy as the great wealth of this man? And this causes evil to himself and to his fellow. [It is] like the wise men of science say about everything that is his neighbors: vapor comes up from that thought and burns the things that he put his eye towards with an evil eye. He also burns [himself] inside. Since he desires things, the thought of which he does not have the ability in his hand to materialize his, he destroys his body - as he shortens his spirit and removes it from the world. And this is the evil eye about which Rabbi Yehoshua spoke. And the proof of this explanation is that here he said, evil eye (ra) in the masculine - which is the one that put his eye [to something] for evil. And above (Avot 2:9), it said evil eye in the feminine (raah), the explanation of which is about the trait of stinginess. [And it is] not like the words of some of the commentators. And the evil inclination, and hatred of the creations - like their simple meaning -remove a person from the world.

He said that exuberance for money and much desire and badness of the soul - and that is sickness of the black bile which brings a man to be disgusted with that which his eyes see and he will hate it and he will prefer the company of animals and isolation in wildernesses and in forests and he will choose an uninhabited place, and this is with them not because of asceticism but rather because of the lack of desire and their jealousy of others - these will, without a doubt, kill a man. As his body will get sick and he will die before his time.

And [Rabbi Yehoshua] said that it removes a person from the world, and it is not necessary to say that he should distance itself from it. And therefore Rabbi Yehoshua said above that the path that a person should distance himself from is a bad friend, [as] that is a greater novelty - Midrash Shmuel.

"The evil eye": [This is] like "an evil eye," which does not suffice with what he has and seeks other things. And some explain, "the evil eye" - that he inserts the evil eye into the money of his friend or his children and hurts him.

Rabbi Joshua said: an evil eye, the evil inclination, and hatred for humankind put a person out of the world. Rabbi Joshua lists three things that “put a man of the world”. The first is an evil eye, which was already mentioned by Rabbi Joshua as the worst human quality in mishnah nine. One who has an “evil eye” is one who is constantly begrudging others what they have. One who loses control over his “evil inclination” is one who follows all of his base instincts and has no control over himself. “Hatred for humankind” means that he hates others for no reason. According to Rabbi Joshua all of these things “put a person of the world”. An interesting way of explaining this mishnah is that it describes the downward moral spiral of a deteriorating human being. He begins by being constantly jealous of what others have. This leads him to stumble upon his evil inclination, for he may actually take what others have. By giving in to his evil inclination he will begin to hate the entire world, and in essence he will not be part of the civilized world.

AND THE EVIL INCLINATION. Excessive desire—Rambam.

"The evil impulse": The enormity of desire - Rambam.

"and hatred of the creations": baseless hatred. And Rambam explains that he despises the company of the creations and loves to sit alone. And I heard, [this is referring to] a hard man, who brings the hatred of the creations upon him and causes all to hate him.

HATRED OF PEOPLE. Rav: Rambam explains that this refers to one who hates peoples’ company and loves to be alone. The language of Rambam here is: this refers to an evil turn of spirit, the illness of black bile which brings a person to despise and be disgusted by what his eyes see and to prefer the company of animals and to dwell alone in deserts and forests and choose for himself a place free of any settlement. Such people do this not on account of asceticism but because of their evil desires and their envy of others. These things certainly kill a person, because his body will then fall ill and he will die an early death.
Concerning Rav’s alternate explanation of our mishna as referring to a difficult person who causes everyone to hate him, Midrash Shmuel writes: some explain that everyone curses him and their curses take their toll on him, and he leaves this world. For the Sages say, “do not make light of a commoner’s curse” (Megillah 15a).

And this is [Rambam's] language: [This is] badness of the spirit and it is a sickness of the black bile, which brings a person to despise the vision of his eyes and he hates it. And he prefers the company of animals, and [so] he isolates himself in wildernesses and in forests and chooses for himself an uninhabited place. And with them, this is not from the angle of asceticism, but rather because of the badness of their desire and envy of others. These [characteristics] will kill a person, without a doubt, as his body will get sick and he will die before his time.

There are some that explain that all curse him and their curse falls upon him, and [so] he leaves the world; as the sages, may their memory be blessed, say, "Do not let the curse of a commoner be light in your eyes, etc." - Midrash Shmuel.