Introduction: The Question of the Suffering Righteous as the Chapter's Common Thread
Our chapter continues to address the profound question that also accompanied us in the previous verses: why the righteous suffer while the wicked prosper. As the Malbim explained, the entire theme of the chapter revolves around this question: Master of the Universe, why does there appear to be injustice in the world? Why do we see righteous people suffering, while all the goodness of this world is spread out before the wicked? We have already seen "To punish the righteous is also not good" (17:26), and we saw "One who holds back his words knows knowledge, even a fool who remains silent is considered wise" (17:27-28), and now we continue with two verses that carry forward this very same discussion.
"Showing partiality to the wicked is not good" - It is not good for the wicked when favor is shown to him
שְׂאֵת פְּנֵי רָשָׁע לֹא טוֹב לְהַטּוֹת צַדִּיק בַּמִּשְׁפָּט׃ (משלי יח, ה) - "Showing partiality to the wicked is not good, nor is depriving the righteous in judgment." (Mishlei 18:5)
Rashi explains, based on the words of Chazal: "Showing partiality to the wicked is not good" - it is not good for the wicked that favor is shown to them in this world, only to have retribution exacted from them in the World to Come. That is to say: Wicked person, it is not in your best interest that you are shown favor! Had you been rebuked in this world, had you experienced tribulations, it would have led you to repent and rectify your ways. But since you are shown favor here, you feel you are riding high, and woe to you - because as a result, you will endure great suffering in the World to Come.
This is comparable to a person whose car engine begins to overheat. To solve the problem, he simply disconnects the dashboard warning light so it will not turn on, and then he relaxes. So it is with this person: the red warning light has been disconnected for him, and he drives through this world for seventy years without sensing any problem - yet a moment comes when the vehicle completely breaks down, and only then does he realize the terrible trouble he is in.
By contrast, "nor is depriving the righteous in judgment" - it is good for the righteous that the scales are tipped against them here in this world, and that their reckoning is settled during their lifetime for the sake of the World to Come. Their debt is collected here so that it does not need to be collected there. It might appear to us that here in judgment the righteous person's verdict is perverted - why does the righteous suffer? Why does bad befall him? The verse tells you: it is good for the righteous that their judgment is tilted, that they are punished here for their few misdeeds, so that they may inherit eternal life. And according to the plain meaning (peshat), Rashi adds, the simple meaning of the verse stands as stated: it is not good to show partiality to the wicked, nor is it good to subvert the justice due to the righteous.
Rabbeinu Yonah: There Are Situations Where Silence Is Forbidden
Rabbeinu Yonah interprets this verse as a continuation of the preceding verses that extolled the virtue of silence - "Even a fool who remains silent is considered wise." The verse comes to teach: realize that sometimes remaining silent is actually not good. It is not good when a judge shows partiality to the wicked, and how does he show him favor? By holding his peace when hearing the wicked man's words and remaining silent. Why were you silent? You should have protested; one must rise up against such words!
Similarly, "to subvert the righteous in judgment": he sees that the righteous person's verdict is being distorted and remains silent, takes no action, and makes no effort to uphold judgment with justice and integrity. While silence is generally good, there are situations in which staying silent is forbidden: one must rise up and protest, one must speak out, one must establish true justice and do what is right. And we learned: "A bribe taken from the bosom of the wicked..." - a person who sees and hears a miscarriage of justice and stays silent will be held accountable for it; you were not permitted to remain silent.
The Gemara cites several examples where a person is forbidden to remain silent: someone who hears his fellow utter a blessing in vain (berachah le-vatalah) and mention the Name of Heaven in vain is obligated to place him under a ban. Likewise, one who hears a talmid chacham being disparaged and remains silent - hearing people speak against a great person or a Torah scholar and saying nothing - his ear is scorched. We saw the incident involving Rabbi Elazar, where a worm emerged from his ear because he heard a talmid chacham disparaged and kept silent. Frequently, silence is not a virtue but a shortcoming, and on the contrary - one must stand up and speak out.
The Vilna Gaon: A Small Concession to the Wicked Breeds a Great Perversion of Justice
The Vilna Gaon explains: It is not good to show favor to the wicked, even in matters of Torah. Why? Because if you show him favor once, the wicked person will eventually go so far as to pervert even the judgment of a righteous person in court. If you think you can simply remain silent - the wicked person did something wrong, and you say, "Well, it passed, even among the righteous such things have passed, he did not really do anything" - what will he do next time? "To pervert the righteous in judgment." He sees that no one protests against him, no one stands in the breach, and therefore next time he will already feel emboldened to officially pervert the judgment of the righteous. Therefore, do not show favor to a wicked person at all, and do not be willing to tolerate any evil deed he commits, because the moment you grant him even a slight foothold to act - he will take over and grow stronger, gain control, and carry out evil as he pleases.
The Obligation to Protest Even When Change Is Impossible
From here we learn that often, even when we cannot effect change, the obligation to protest still applies. The protest declares: I do not agree with this deed. And if one asks what good it will do - sometimes it serves to prevent the breach from widening. One might say: look, the protest did not change anything. True, in this specific case it did not; but know that they wanted to do far worse things, and they held back out of fear because there was a protest the previous time. The very act of opposing the matter prevents the plague from spreading, ensuring that no further negative developments unfold.
For example: at the time, for those who remember, people used to throw stones on Ramot Road on Shabbos. And we by no means justify throwing stones on Shabbos - it is strictly forbidden, it involves muktzeh, and there is no halachic permission whatsoever; even though some claimed the stones had been designated before Shabbos, it remains forbidden under the laws of muktzeh, not to mention that it involves danger to human life, since someone could be hurt. Those who threw the stones were the "shababniks" (an acronym of "rejoice, young man, in your youth"), those youths who do not listen to what the Eidah HaChareidis and the rabbinical courts say. Some argued against them, and rightly so, that they were causing great damage and blackening the community's reputation in the media. They also argued that there was no benefit in it, since in the end, Ramot Road remained open on Shabbos.
However, one must realize - and again, this is not a justification of the act - that in practice, it had a major effect: Ramot became a chareidi neighborhood as a result. In the public consciousness it became fixed: Ramot - chareidim - stones. And when someone was offered an apartment in Ramot, he said: leave me alone, that is the place where the chareidim throw stones. As a consequence, Ramot turned into a chareidi neighborhood where many secular people chose not to move. The point is this: when you protest, even if practically and directly you did not remedy the specific issue itself, you caused those people to hesitate and fear continuing their actions.
Similarly, at the time there was a dignified protest against the Supreme Court, a demonstration of half a million people who gathered in Jerusalem, creating a tremendous stir. What did it change? The Supreme Court became somewhat more restrained. Granted, what happened happened, and they did not suddenly become lovers of the Torah community, and the Court still leans heavily to the radical left - but clearly it was more restrained, because it realized that there is public protest and they will not simply be allowed to do as they please. The same is true in various episodes where the Court suffered a clear defeat, such as the Immanuel affair (without entering into the question of who was right there) - it is impossible to subjugate the Torah-observant community, and they will never be allowed to dictate or interfere with religious education. Once the Court saw that it retreated with its tail between its legs, next time it understands: do not get involved. In other words, even if one does not succeed in changing that specific event, the protest is effective for other occasions, preventing wickedness from rearing its head, because it realizes there are those who will protest its actions.
And this is precisely what the Vilna Gaon explains: "Favoring the face of the wicked is not good" - do not begin to show favor to the wicked, do not grant legitimacy even to a small wicked act, because from that he will progress to perverting the righteous in judgment. He has no boundaries. Protest in advance, oppose it from the outset, and then you will not reach a situation where he perverts the righteous in judgment.
The Malbim: Who Raises These Claims?
שִׂפְתֵי כְסִיל יָבֹאוּ בְרִיב וּפִיו לְמַהֲלֻמוֹת יִקְרָא׃ (משלי יח, ו) - "The lips of a fool enter into strife, and his mouth calls for blows" (Mishlei 18:6).
The Malbim links the two pesukim together. We learned earlier the distinction between an *evil* (a doubter) and a *kesil* (a defiant fool): The *evil* disputes the laws of wisdom because he harbors doubts about them, and if you provide him with answers, he will accept them; thus, he does not ask these questions merely to provoke. The *kesil*, on the other hand, is a wicked person who knows the laws of wisdom and yet disputes them because he follows his desires. He knows full well that he is acting wrongly, yet he searches for justifications.
According to this, the pasuk "The lips of a fool enter into strife" is, as it were, the answer to the question: who raises the claims mentioned in the previous pasuk? There are two claims: First, the prosperity of the wicked - "Favoring the face of the wicked is not good" - why does the Holy One, blessed be He, show favor to the wicked and not punish them? And second, the suffering of the righteous - "to pervert the righteous in judgment" - why does Hashem tilt the judgment of the righteous, bringing them to justice and dealing with them harshly? And who poses this challenge? "The lips of a fool enter into strife." It is the *kesil* who asks, in order to provoke and justify his own evil deeds. The *evil*, who genuinely doubts, does not come to provoke; the *kesil*, who knows the truth and seeks justifications, is the one who enters into strife. It is similar to the classic deflection an average secular person pulls out when backed into a corner: "And why don't you serve in the army?" - it is an escape hatch, a way to evade all genuine discussion.
Notice the Malbim's distinction between "lips" and "mouth," which was mentioned earlier: lips utter superficial speech, whereas the mouth expresses deeper, internal speech - words of wisdom. The *kesil* initially asks, "Why does the way of the wicked prosper?" merely with his superficial lips - casually tossing out the question insincerely, just to enter into strife against divine providence. But later, as he gets worked up and begins to muster justifications and arguments, finding seeming strength in his claims, then "his mouth calls for blows" - from the term for striking forcefully, he delivers blows with pseudo-intellectual depth to "prove" that there is injustice and unfairness in Hashem's governance. Yet it all stems from the very same root: because he is a *kesil*, who knows the wisdom and yet acts contrary to it because he pursues the lusts of his heart. Realize that behind all of this lies mere desire.
Rashi: All His Words Are in the Tone of Strife
Rashi explains: "A fool's lips enter into strife" - all of his words come in the tone of quarrel and provocation. There is a proper way to offer a critique: a person did something improper, and the wise person approaches him quietly, to the side, and tells him: Listen, I think there is something here that might be worth correcting, what do you think? In that way, people accept it. But the fool begins with shouting: "What is this? Why are such things being done here? How can this be allowed? Is no one in charge here? Who is responsible here?" He will never come in a pleasant manner, but always in strife.
Consequently, "and his mouth calls for blows" - he invites afflictions upon himself. This can be explained from two perspectives. The first: one who enters into strife against the Master of the Universe brings afflictions upon himself from Heaven. As one of the Chassidic masters remarked when asked through what merit he had attained long life: I have never raised any difficulty against the Master of the Universe. For when a person raises difficulties against Above, the Holy One, Blessed is He, wishes to explain it to him, and summons him to explain it to him. I do not raise difficulties - so they do not summon me to give me explanations. It is good for a person not to question, but rather to believe with complete, simple faith.
And the second perspective, in a more earthly way: since with the fool everything is quarrel and strife, inevitably someone across from him will respond to what he argues, hurls, and accuses, and as a result he will end up getting beaten. When you come arguing claims forcefully, with grievance and shouting, do not be surprised if in the end you also take blows. You yourself invite them on account of the harsh words you speak. And if someone speaks out against the gedolei hador, he should not be surprised if afterward, in all kinds of places, he receives blows.
Rabbeinu Yonah: One Who Cannot Accept Rebuke
Rabbeinu Yonah explains: it is human nature during an argument that when one rebukes his fellow, it is unpleasant for the fellow to hear the rebuke, and he neither admits to it nor agrees. But the fool - when you come to rebuke him, he does not sit quietly and does not suffice with saying, "I do not think you are right." With him it is immediately: "Aren't you ashamed to speak to me that way?" - and he immediately begins quarreling with you. There is no chance of rebuking him, and this leads to strife, dispute, and anger.
And why does it say "shall enter" (yavo'u)? Because with him it comes automatically. He has already accustomed himself that everything is a fight, everything is anger and contention, and every response of his is immediately aggressive, in a manner of insolence and belligerence. He has never trained himself to listen to something, weigh it, and say: perhaps what you are saying is correct, perhaps I ought to mend my ways. As soon as someone says something to him, he immediately strikes back with an attack.
And "his mouth calls for blows" - Rabbeinu Yonah explains that "blows" (mahalumot) refers to loud proclamation and shouting: for anything you argue with him, he raises his voice with hammering blows, in Rabbeinu Yonah's phrasing: to pound the one who disagrees with him, to exhaust him and wear him out. Sometimes a person offers a minor comment and immediately regrets it: I wish I had never spoken. The dam bursts, and endless accusations and vitriol pour forth, with no way to escape. This is "to exhaust him and wear him out" - he wears you down with his arguments until you say: I wish I had kept quiet.
From this there is a great lesson for ourselves: to be careful not to raise our voice in rebuke and dispute, for the words of the wise are heard gently. The wise person says his words calmly, and even when he is rebuked, he receives the words calmly, not speaking with pride and insolence - even when he knows that the fault attributed to him is untrue.
One Who Desires to Hear Musar
It is told of the Rebbe of Ger, author of the Imrei Emes, that in his youth, around age ten, he once stayed up learning all night with a study partner, only going to bed at six in the morning. Naturally, it was difficult for him to get up, so he missed the main minyan and prayed later, at eight. His father called him into his room and began rebuking him and giving him musar for waking up late. His chavruta heard this, and when the young boy emerged, the friend asked him: Why didn't you tell your father that you stayed up learning all night? He thinks you went to sleep at ten and woke up late, and he is rebuking you for laziness! He replied: I have an opportunity to hear musar from my father - and I should miss it?
And this is also how commentators explain the episode of the children of Gad and the children of Reuven: Moshe Rabbeinu delivers an entire discourse to them - "And behold, you have risen up in your fathers' place, a brood of sinful men" - and only afterward do they reply that this was not at all their intention, but rather to arm themselves swiftly at the forefront of the Children of Israel, to which Moshe responds that if they do so, it is well. Why did they not say so from the outset? Rather, they said: We have an opportunity to hear rebuke from Moshe, shall we interrupt him in the middle? On the contrary, give us rebuke, it is always beneficial. Such is the wise person. But the fool - his lips always enter into strife, he has no interest in rebukes, and he will immediately prove to you that you have no right to correct him in the first place.
The Vilna Gaon: You Reap What You Sow
The Vilna Gaon explains that the fool (kesil) is a type of person who can never get along with his peers: he is constantly quarreling with them and insulting them. And what will this cause? His peers will not remain indifferent. Do you imagine that you alone can shout and they will meekly accept it? "And his mouth calls for blows." In simple terms: what you sow - you reap. If you are constantly angry with those around you, do not be surprised when they strike back, and do not be surprised if you receive blows as a result.
In another approach, the Vilna Gaon explains that the verse refers to a person who speaks lashon hara (evil speech). How is a slanderer punished? "Do not read metzora (leper), but motzi ra (one who brings forth evil)" - he receives physical blows upon his body. "A fool's lips enter into strife" - he is always speaking ill of people and recounting their flaws; "and his mouth calls for blows" - through these very words, he summons blows to strike his body, bringing upon himself tzara'as and other afflictions, all through the power of lashon hara.
In summary:
These two verses are closely linked. "Showing partiality to the wicked is not good" - it is no favor to the wicked person when favor is shown to him in this world, only for him to be punished in the World to Come, just as it is no misfortune for the righteous person whose verdict is perverted here so that he may inherit eternal life. In its plain sense: it is forbidden to show favor to the wicked and forbidden to subvert the judgment of the righteous, and whoever remains silent when he ought to protest shows partiality through his silence and will be held accountable. The Vilna Gaon added that a small concession to the wicked ultimately gives birth to a major perversion of justice; therefore, there is an obligation to protest even when it will not change things immediately, for it prevents the breach from widening. And who is it that challenges Hashem's providence? "A fool's lips enter into strife" - the fool, who knows the truth but seeks rationalizations for his desires, begins with questions that are merely lip service and ends in violent blows. And this trait boomerangs back upon him: one whose entire speech consists of conflict and strife, whether toward Heaven or toward his fellow human beings, invites suffering and blows upon himself. In contrast, the way of the wise man - "the words of the wise are heard in gentleness," and he even seeks out reproof for himself and accepts it with love.