Chapter 17 of Mishlei continues with a major principle we introduced earlier: the paths of justice and compromise, the proper attitude toward the wicked and the righteous, and the true purpose of acquiring wisdom. Here we will examine several consecutive verses - from "He who justifies the wicked and condemns the righteous," through "Why is there money in the hand of a fool," to "A friend loves at all times" - and see how the Malbim, Rashi, and Rabbeinu Yonah illuminate them, each from his own vantage point.
מַצְדִּיק רָשָׁע וּמַרְשִׁיעַ צַדִּיק תּוֹעֲבַת יְהֹוָה גַּם־שְׁנֵיהֶם׃ - He who justifies the wicked and he who condemns the righteous, both of them alike are an abomination to Hashem.
The Malbim explains: This verse is a direct continuation of what was discussed previously. If a judge attempts to propose a compromise after he has already seen where the truth lies - what has he done? Suppose it is already clear to him that Reuven is in the right and Shimon has no legitimate case, and then the judge says, "Let us reach a compromise." By doing so, he is justifying the wicked - Shimon, whom he knows to be in the wrong in this dispute - and condemning the righteous - Reuven, whom he knows to be in the right. Regarding this, Scripture declares: "Both of them alike are an abomination to Hashem" - whether one does this or that, and even when both are accomplished simultaneously through a single act of compromise, that too is an abomination.
From here, let us return for a moment to the phrasing of the preceding verse: "And before the dispute is laid bare (hitgala), abandon it." The Malbim asks: What is the difference between *hitgalah* (spelled with a heh) and *hitgala* (spelled with an ayin)? He explains: The uncovering of something ugly and shameful is termed *hitgala*. When a cloth is removed from a table, one may say *nitgalah*, for there is nothing objectionable about it; but when something negative is exposed, the term is *hitgala*. We find this usage elsewhere in Scripture: "He breaks out (yitgala) against all sound wisdom," and "every fool exposes himself (yitgala)." Therefore, before the ugliness and the strife are exposed - "abandon it," propose the compromise while there is still time.
Regarding the core issue of justifying the wicked, Rabbeinu Yonah writes: As for the enemies of Hashem, there is an obligation to hate them, as it is written, "Do I not hate those who hate You, Hashem?" and there is an obligation to demean and dishonor them, as it is written, "and those who despise Me shall be lightly esteemed." One who dishonors Hashem must be subjected to disgrace. Consider: If someone were to humiliate your father - your father is walking down the street, and a person comes over, slaps him, and spits on him - would you greet that person later with, "Shalom aleichem, how are you?" Surely you would treat him with utter contempt. How much more so when it concerns our Father in Heaven! If you know that a person insults, blasphemes, and desecrates the Name of Heaven, how can you go and show him honor? Even if it did not happen directly before you, since he reviles and blasphemes the Name of Heaven, it is your duty to hate him and hold him in contempt.
Yet this person, says Rabbeinu Yonah, not only fails to dishonor the wicked, but actually loves him, shows him respect, seeks excuses in his defense, and justifies him - thereby bringing about multiple sins and transgressions. First, by honoring the wicked, you lead others to imitate him: people conclude that this wicked individual is evidently respectable, legitimate, and successful, and they decide to follow his ways. You strengthen the hands of sinners, for a transgressor who deserves disgrace is treated with honor instead; if so, what is wrong with doing wrong? The consequence: "People will no longer despise transgressions nor condemn sin." They observe such a violator of the law and the prestige he commands, or such an evildoer receiving royal treatment, welcomed with great deference and flattery - and Heaven forbid, sin becomes trivialized.
For this reason, many of the greatest Torah leaders of Israel refused to receive any wicked person. Rav Elyashiv, of blessed memory, was renowned for being exceptionally selective about who was admitted to see him, consistently declining to meet with dignitaries and prominent figures who lived corruptly. Why? Because if I show him honor and respect and everyone sees it, they will say: Look at how such a wicked person is honored, how respectfully he is addressed with titles of esteem. What kind of message does that send? Through such conduct, people will cease to despise transgressions and will no longer condemn sin.
A second harm: "The hand of the wicked will rule by virtue of this honor." When you grant him honor, you grant him authority and stature. He tells himself: Everyone respects me, so I can afford to do even more. The result is that the wicked person will increase in wickedness because of the honor you gave him; his words will be heeded, and many will follow him.
A third harm: "And it will also debase the righteous and the wise." If people see that the wicked are honored, they deduce that the righteous are inferior - since the righteous are not honored while the wicked are. Through this, the righteous will lack the power to turn many back from sin. As it is written, "The house of the wicked shall be destroyed, but the tent of the upright shall flourish" - one comes at the expense of the other. When you honor the wicked, you inevitably demean the righteous, for if it is good to be wicked, it implies there is no virtue in righteousness. This is the meaning of "He who vindicates the wicked and he who condemns the righteous": the very act of vindicating the wicked is itself a condemnation of the righteous.
And the ultimate outcome: instead of pursuing Torah and mitzvos, the public pursues the ways of wickedness, because the righteous person is lowly in their eyes and the wicked person is esteemed, and they proceed to emulate the deeds of the wicked. This is "the ultimate loss of souls" - the absolute extreme of spiritual ruin. By shaming the righteous and exalting the wicked, there is no greater destruction of souls than this.
The root of the matter, says Rabbeinu Yonah, is that the entire world was created for the honor of Hashem, as it is written: "Everyone who is called by My Name, and whom I have created for My glory, I have formed him, yes, I have made him." And what constitutes the honor of Hashem? When one honors the righteous, who are Hashem's servants. And what constitutes a desecration of Hashem? When one elevates the stature of the wicked, who hate Hashem.
Therefore, in his time, when Rav Kook, of blessed and righteous memory - whose personal righteousness and Torah greatness no one disputed - eulogized Herzl, the leading Torah authorities of the generation spoke out against it in exceptionally sharp terms. Herzl, whose true disgrace has since been exposed publicly and today everyone knows who he was and what his plans were regarding the Jewish people and converting them to Christianity, was at that time surrounded by much obscurity; he was eulogized as the "visionary of the State" and praised. The Gedolei Yisrael were deeply pained: How could one bestow upon a wicked, assimilated person - whose children converted to Christianity, whom he did not even circumcise, among other evils - honor as though he were righteous, and go eulogize him as if he were an esteemed figure? By doing so, one profanes the Name of Heaven. "And for My glory I created him" - when you honor the wicked, you disparage the honor of Hashem, yet the entire world was created so that Hashem's honor would be magnified in the world.
Why does it say "an abomination to Hashem are both of them as well," and not simply "an abomination to Hashem are both of them"? Rabbeinu Yonah explains that the word "as well" comes to include. For ostensibly, these two acts are not equal in severity: condemning a righteous person is far more severe than vindicating a wicked person. One who says Herzl is righteous commits a lesser sin than one who says the Chofetz Chaim is wicked. For to the former you have merely attributed what he lacks, whereas from the latter you have stripped away what he truly possesses: he is genuinely righteous, yet you call him wicked. Therefore, Scripture states "both of them as well": even though one who condemns the righteous sins more gravely against Hashem than one who vindicates the wicked, do not say that vindicating the wicked is insignificant - realize that both are an abomination in the eyes of Hashem.
And the Malbim explains "both of them as well" in another way: it refers not only to one who outright vindicates the wicked, but even to one who merely lends him support and assists him - he, too, is included in "vindicates the wicked." One does not need to go so far as to call him righteous; a minor show of encouragement is already a sin and an abomination.
לָמָּה־זֶּה מְחִיר בְּיַד־כְּסִיל לִקְנוֹת חׇכְמָה וְלֶב־אָיִן׃ - Why is there a purchase price in the hand of a fool to acquire wisdom, when he has no heart?
Rashi explains: Why does the fool go and acquire wisdom and learn Torah, if he is not prepared to fulfill it? It turns out that all he learns is merely to boast and aggrandize his name. Why pay a price for wisdom and acquire it, when you have no heart to fulfill the words and bring them into practice?
Rabbeinu Yonah explains that "heart" here refers to character traits (middot), as it is written: "And one who heeds reproof acquires heart [understanding]." What is meant by "acquires a heart"? Nowadays, to be sure, there are people who literally buy a heart - a battery-powered electronic heart, Heaven protect us, for those suffering from heart failure. But the "acquiring a heart" of which Shlomo speaks refers to acquiring good character traits. Even in everyday speech, someone who loves to help others is said to have a "heart of gold," or to be "good-hearted" - the heart serves to express good character traits.
And regarding this he says: Why does the fool pay a price to acquire wisdom, yet does not acquire good character traits? He does not rectify his traits and does not banish bad traits. Yet Chazal said: "Whoever's fear of sin precedes his wisdom, his wisdom endures" - meaning that if it does not, his wisdom will not endure. If so, what purpose does the investment and the price paid to acquire wisdom serve when there is no "heart" - when there is no refinement of character traits?
And do not say: "Well, at most I will be lacking; I simply will not be complete." Rabbeinu Yonah explains: great harm will come from one who learns wisdom while possessing corrupt character traits. And on this comes the next verse, "A friend loves at all times," to show the damage that emerges from him. Do not say, "It is not so terrible; at least let him study" - know that study stemming from bad character traits produces terrible harm.
The principle that "from learning not for its own sake, one comes to learn for its own sake" was stated regarding a person who genuinely studies in order to rectify his character; to him one says: study, and with Hashem's help you will get there. But someone who says, "I am not looking to attain anything spiritual; I am learning to get a degree, I want to become a Dayan, I want to be a Rabbi, I want to acquire wisdom - but character traits and fear of Heaven? Leave me out of that," studying as if he were at a university - about him it is said: "Why is there a price in the hand of a fool to acquire wisdom, when there is no heart?" On the other hand, someone who says: "I want to rectify my character, and through study I will elevate myself in Torah and fear of Heaven and improve my conduct" - that is truly wonderful. Even though at the beginning of his studies he has not yet attained this, it is his aspiration, and from such an aspiration the study will genuinely assist him. It is only when he has no such objective at all that it becomes entirely negative.
The Malbim explains: What benefit is there for the fool when he expends a price and pays to acquire wisdom, when wisdom rests only in an understanding heart, as it is written, "In an understanding heart, wisdom rests"? An "understanding heart" refers to one who deduces one matter from another, who reflects - for him there is benefit in the wisdom he acquired. But one who does not reflect, wisdom will not rest in his heart, so what did he gain by acquiring it?
Furthermore, based on the precision of the Holy Tongue, the Malbim distinguishes between one who buys with money (kesef) and one who buys with a price (mechir). One who buys with money gives something that is spendable: I gave you money, go and buy other things with it. But one who buys with a price trades one item in exchange for another because they are of equal value: you bring me a bag of milk and I bring you ten eggs. This is barter, and that was the nature of many trading methods in their time. They tell of someone who used to board a bus and pay with an egg: he gave an egg to the driver and the driver drove, the next day another egg, and the day after yet another egg. One day he boarded with a chicken. The driver asked him: "What is this?" He replied: "A monthly pass, figure it out yourself." At any rate, mechir means the exchange of one item for another.
And the fool (kesil), as the Malbim has explained to us throughout Sefer Mishlei, is not someone who lacks intellect, but rather someone who pursues his desires even though he knows that what he is doing is wrong. And when he comes to acquire wisdom - what does wisdom do to him? It halts him: this is forbidden, that is a desire for non-kosher food, this is a forbidden sight, that is a forbidden act. He has desires, and he bought wisdom, but wisdom applies the brakes and puts a spoke in his wheels: he wants to gallop wherever he pleases, and wisdom restrains and stops him.
It turns out that he pays a price for wisdom, and the price is his desire. Until now he would do this and that; he acquired wisdom - and was forced to give up his desire in exchange for it. For example: every Shabbat he used to drive to a match, having a great passion for soccer; he began to learn, saw that driving on Shabbat is forbidden - and stopped. What did you surrender in exchange for wisdom? What was the price? The desire. In order to hold onto the object of wisdom, he must surrender the object of desire, which is also precious in his eyes.
And regarding this the verse says, "and there is no heart." The Malbim explains, as is his approach, that the heart is the seat of governance within man, the center of the body and its self-control. The wicked are under the control of their hearts - the governing power of the heart belongs to wickedness; the righteous have their hearts under their control, and they govern their desires. But this fool has "no heart" - he has no governing power to rule over his heart. If so, how can he acquire wisdom? After all, one must pay a price, and the price is abstaining from desires - and you are incapable of paying with your desires, for there is no heart! And this is the meaning of: "Why is there a price in the hand of a fool to acquire wisdom, when there is no heart?"
בְּכׇל־עֵת אֹהֵב הָרֵעַ וְאָח לְצָרָה יִוָּלֵד׃ - At all times a friend loves, and a brother is born for distress.
This verse is particularly fascinating, because the commentators explain it along two completely different lines, altering the very meaning of the words, with both approaches interpreting the plain meaning of the text. The question hinges on the word hare'a: is it from the root of doing evil (leharei'a), or does it mean a beloved friend (rei'im ahuvim)?
Rashi explains that it refers to beloved companions: a person should always love acquiring friends. Seek out companions; do not say, "I need no one," and do not be an extreme individualist. Rather, always be a person connected to others, having a community. Of course, this does not mean joining bad company - in which case it is far worse, and preferable to remain alone. But when you have the opportunity to be connected to good people - a Torah class, people in the synagogue, God-fearing individuals - it is always good for a person to be connected with others.
And what do you gain from this? "And a brother is born for distress" - in a time of trouble, that friend will be born to you as a brother to share in your distress. Suddenly, you discover that this companion has become a brother to you. You encountered hard times, you needed support and help, and he came to you, assisted you, lent you money, and stood by your side. You tell him: "I thought you were merely my friend, but I see that you are my brother." And from where was this brother born? From the fact that you acquired a friend.
Rabbeinu Yonah explains that this verse is a direct continuation of the preceding one. In the previous verse, we learned: "Why is there payment in the hand of a fool to purchase wisdom, when he has no heart?" Now, the verse continues: this fool, "at all times loves to do evil" - whenever he engages in wisdom, what is he looking for in it? How to do evil. This is an entirely opposite interpretation: according to Rashi, this is a verse of praise, unrelated to the previous verse; according to Rabbeinu Yonah, it continues the discussion of the fool.
And when someone acquires wisdom without good character traits, what becomes of him? Through that wisdom, he will look for ways to harm people. Understand this: it would have been better had he not acquired wisdom at all. For by acquiring wisdom, he attracts followers, dons a robe, becomes a "baba," and distributes blessings. Had he been a complete ignoramus, an unlearned am ha'aretz through and through, it would have been easier to deal with him. But because he went and acquired wisdom - not to rectify his character, but to know how to deceive people, how to extract money from them, and how to impress them into thinking he knows hidden secrets - wisdom not only failed to illuminate him, but led him to "at all times love to do evil," so that even when engaging in wisdom, he seeks how to cause harm.
"And a brother is born for distress" - a reality has been born here in which this person himself is like distress. Without wisdom, the harm he can cause is minor; with wisdom, he becomes a "brother to distress." There is distress, and it has a brother: the fool who studied wisdom without refining his character, and he causes troubles just like distress itself. And this is born of his corrupted path: before he studied wisdom, his words would not have been heeded to mislead people and lead them astray; now that he has studied wisdom, he has become an authoritative voice, a real authority figure, bringing about pure catastrophe.
Furthermore, after having studied wisdom, because truth is not his primary concern - rather, he seeks falsehood and his own desires, and all his deeds are mere outward show, posing as righteous to deceive the public - he searches for arguments to bolster falsehood. In that case, it would have been better had he never learned, because now he comes to substantiate his foolish nonsense straight from holy books and the words of Chazal.
It has often been noted that from our Torah, one who does not study it properly can emerge as a Kahanist or as a supporter of Meretz. For almost any opinion one desires, verses and teachings of Chazal can be cited. One must be wise to integrate everything: on the one hand, "The best of nations, crush its head" (in time of war), and on the other hand, "Were it not for the fear of the government, men would swallow each other alive," "Pray for the welfare of the government," one who sees gentile monarchs recites a blessing, and "Beloved is man, for he was created in the image of God" - all of this is written. But what matters is where one takes it. Take it to one extreme, and you have not acted according to the Torah; take it to the opposite extreme, and you have still not acted according to the Torah. One must look at the complete picture and know when each applies, acting in reality based on the entirety of Chazal's teachings.
By contrast, the fool who went to study wisdom brings proofs to bolster falsehood, and everything is drawn from the texts: he quotes verses, cites halachot, and references all kinds of sources to prove his claims. Much like those "innovators" among certain settlement rabbis, whom some have already described as Reform - "Reform within our camp," as people in the Religious Zionist sector say. One permits a woman nearing forty to conceive out of wedlock through sperm donation, arguing that otherwise she will not have children - wonderful, fantastic, and essentially the institution of marriage can now be dismantled. Another issues a halachic ruling permitting a concubine (pilegesh), claiming that after all, we find this in Tanach. And why do they do this? Because there are audiences among whom speaking this language makes one immensely popular: you get quoted, interviewed, you are not archaic or old-fashioned, you are "one of us," and the media embraces you. And there is another who permitted conversion without acceptance of mitzvot, claiming it is merely a stringency, and asserting that Rav Ovadia, Rav Elyashiv, and all the rest are misleading the public - he found the formula. The media loves them, granting them airtime and feature articles; and they are also the ones who say that yeshivah students should enlist in the army and that not everyone needs to learn, and there is even a political party and Knesset seats for this platform.
Master of the Universe - is this how halachah is decided? Simply because of an individual who is wise in his own eyes, whose own teacher said of him that he burned his dish, and as Rav Mazuz said of him, "he studied and departed," and the Gedolei Yisrael came out against him - suddenly he becomes an authority, holding opinions and issuing halachic rulings? Heaven spare us, this is the destruction of the entire Torah. And this is precisely what Rabbeinu Yonah explains here regarding the verse: "Why is there a price in the hand of a fool to acquire wisdom, when he has no heart?" - for "at all times he loves evil," and from this he arrives at all kinds of twisted conclusions, "and a brother is born for adversity," meaning that we face grave trouble from such a person. Why? Because he clings to falsehood and searches for arguments to support that falsehood, perverting justice, condemning the righteous and vindicating the wicked - all because he studied Torah improperly and unworthily.
We have seen that a compromise made after it is already clear to the judge who is in the right is "vindicating the wicked and condemning the righteous," and that honoring the wicked brings about four harms: strengthening the hands of sinners, increasing the power of the wicked, humiliating the righteous, and ultimately the loss of life - for the entire world was created for the honor of Hashem, and honoring His enemies is a degradation of His honor. "Both of them" comes to include: even one who vindicates the wicked is an abomination, and even one who merely supports him. From there we moved to "Why is there a price in the hand of a fool": one who acquires wisdom without a heart - without good character traits (Rabbeinu Yonah), without contemplation, and without the power of dominion over his desires (the Malbim) - what will the price avail him? And finally, "At all times he loves a friend [or: evil]": according to Rashi this is a blessing - acquire friends for yourself, and in a time of trouble a brother will be born from them; while according to Rabbeinu Yonah this is a warning - wisdom without character traits produces a person whose every moment is directed toward doing evil, and he himself becomes a brother to adversity. The concluding principle: the value of wisdom is determined by the heart that acquires it.