Introduction
Chapter 18 of Mishlei deals with the power of the mouth, interpersonal relationships, and the ways in which a person acquires wisdom, friends, and stature. In this lesson, we will examine three consecutive verses: the paths by which the wise person (chakham) and the discerning person (navon) acquire knowledge (da'as), the power of giving gifts and what it opens up for a person in this world and the World to Come, and the warning against accepting the initial impression: not everyone who presents their claim first is in the right.
An Understanding Heart and an Ear of the Wise - Two Paths to Knowledge
לֵב נָבוֹן יִקְנֶה דָּעַת וְאֹזֶן חֲכָמִים תְּבַקֶּשׁ דָּעַת׃ (טו) - The heart of the discerning acquires knowledge, and the ear of the wise seeks knowledge.
At first glance, it seems that Shlomo repeated himself: a discerning heart acquires knowledge, an ear of the wise seeks knowledge - what is the difference? But upon closer examination, we find three precise distinctions. In the first clause we have "navon" (discerning) and in the second "chakhamim" (wise); in the first "heart" and in the second "ear"; in the first "acquires" and in the second "seeks." Three deliberate contrasts: heart-discerning-acquires versus ear-wise-seeks. And the Malbim, as is his way, explains this based on the precise nuances of the Holy Tongue.
The Malbim explains: We have already learned dozens of times that the difference between the chakham (wise person) and the navon (discerning person) is that the chakham receives the rules of wisdom from others. He does not yet possess a clear, internalized knowledge of them, and only if he studies them and delves into them deeply will he be able to reach the level of da'as and understand one concept from another. Initially, matters of wisdom must be received from someone else and accepted as axioms, without truly understanding their inner rationale.
Let us begin specifically from the end of the verse: "and the ear of the wise seeks knowledge." Because the chakham must hear from others in order to attain knowledge, he is in the position of seeking. He goes and asks: teach me wisdom, I want to grow wiser. He must seek da'as from others. In contrast, the navon - "acquires knowledge." For him, knowledge becomes an absolute acquisition, meaning it becomes an integral part of him. After all, the navon is one who understands one concept from another: having initially merely sought wisdom, in the next stage he achieves deeper insight and possesses his own independent understanding - and that qualifies as an acquisition. He does not seek it from others; rather, it has become his very own possession.
From here stems also the difference between the ear and the heart. The chakham seeks knowledge through the ear - "the ear of the wise seeks knowledge." He approaches the discerning to hear from them: what are the underlying reasons, the rationales, the logic? Until now, everything he held was merely in the category of wisdom - accepting principles as given - and now he wishes to delve into them and grasp the reasoning. Therefore, he goes to men of knowledge and discernment to hear from them the reasons behind wisdom. But the navon acquires knowledge through the heart - through internal contemplation. He does not need an ear; an ear belongs to one who goes to hear from another, whereas the heart belongs to one who delves inward, contemplates matters deeply, meditates on them thoroughly, and thereby reaches the correct conclusions. This is the navon, who deduces one thing from another; therefore, he acquires knowledge as a true and complete possession through the power of the heart, whereas the chakham requires the ear and must seek it from someone else.
A Man's Gift Makes Room for Him - A Renowned Name and Many Friends
מַתָּן אָדָם יַרְחִיב לוֹ וְלִפְנֵי גְדֹלִים יַנְחֶנּוּ׃ (טז) - A man's gift makes room for him, and leads him before the great.
Rabbeinu Yonah explains: "Makes room for him" (yarchiv lo) - broadens the land for him, as it is written, "For now the Lord has made room for us." This means that a person who is generous with gifts earns a reputation across the entire land. Wherever he sets foot, people recognize him and call him "the renowned benefactor." Wherever he arrives, people know him and praise him - this is the meaning of "makes room for him."
Rabbeinu Yonah offers an additional explanation: "Makes room for him" means it multiplies his friends and supporters. This is because having many friends brings a person peace, protects him from harm, and frees him from grief and anxiety - for there is always someone looking out for him, always someone ready to come to his aid, and if anyone plots evil against him, he has numerous allies. Thus, one who gives generously gains many friends and many people seeking his closeness; "makes room for him" means it multiplies his well-wishers, and through this, he is saved from harm.
Rabbeinu Yonah adds that the "broad expanse" spoken of here means being brought out of distress, for broad expanse is the very opposite of narrow distress: "Out of distress I called upon the Lord; the Lord answered me with wide expanse" (Tehillim 118:5). I was in narrow straits, in a place of anguish and distress, a confined space, and from there the Holy One, blessed be He, brought me out into the broad open - He delivered me from trouble and hardship. And this is what is meant by "A man's gift": when you give generously to people, it rescues you from distress. You have no worries, you do not sink into sadness, there are always people around you, always someone to shield you and someone who cares enough to warn you of approaching trouble. Through giving, you will always remain in a wide expanse and never in narrow straits and distress.
"And leads him before the great" - Doors That Open
"And leads him before the great": Since giving brings him honor, for he gives to everyone, and according to the first explanation everyone praises and lauds him and opens doors for him everywhere - great people will also desire his company. Because he is a well-liked person in society whom everyone seeks out, even the great will seek his fellowship. We see this today: a wealthy, generous man, look how many flatterers surround him, how many draw close to him in the hope that something will rub off on them. He tells stale jokes and everyone laughs - not because money is funny, but because the person is important, and when a person is important, everyone wants to flatter him. This is "broadens his way": it causes everyone to want to be in his presence. And not only that, but also "and leads him before the great" - he has an open door to the high and mighty. Look at wealthy people: a son's bar mitzvah, a wedding, and all the who's who arrive - the prime minister, the defense minister, the finance minister. Everyone considers it an honor to attend, because he is a wealthy man, a major tycoon, among the top tier. Well, "broadens his way."
Know, too, that "a man's gift" exists in other spheres as well. All the prominent figures donate to the major political parties, and not because they are great ba'alei chesed and philanthropists. A true philanthropist donates to charity organizations; why donate to this or that political party? It is an aspect of "Cast your bread upon the waters," for a man's gift broadens his way. Line the right pockets, and the path is paved, doors open wide. The day after tomorrow you need a zoning permit for a factory, and they tell you: Sir, there is no permit, no master plan, nothing. But you do not waste time arguing; you place a call directly to the right person, and instantly the matter is resolved - a call to this minister and that minister, and everything is settled. From where did this come? From donations. A person gives here, contributes to this committee, gives there. It is buying political influence with money, only done legally. The public record always shows what was given openly, since candidates may only accept up to a certain limit, but pockets are lined generously in indirect ways as well. And then suddenly you hear that a massive project was launched, and you wonder who approved such a thing when ordinary people wait years for permits - yet they tell you that within three months it cleared eight committees and all approved it. How? Sir, a man's gift broadens his way. And if an example were needed, one need only look at the Holyland affair - not very "holy" of a place. And this happens in every sector and everywhere. King Solomon spoke thousands of years ago, and what he said remains true to this day: a person gives - and it opens all the gates, and everything he needs is resolved in the best possible manner.
And this is without even mentioning medicine, which has been discussed before. A person needs surgery, and they tell him: There are no appointments, wait four months. A certain sum of money changes hands - and within four days, prepare yourself, the operating room is available. What happened? You paid. The moment you pay, private medicine thrives and everything falls into place in the best possible way. Consider the story of a family trying to consult with the head of an oncology department, may Hashem spare us, wanting to know the father's condition. The doctor would toss them a brief word and rush away, always a curt word and away he went; it was impossible to talk to him at all. Someone advised them: Schedule a private consultation. They called the secretary - several hundred dollars just to book the meeting. They booked it, and suddenly the man sits down with them, patiently explains what is required, which innovative medications exist, what groundbreaking treatments are available in America - things he had never mentioned before. Previously they were brushed off with excuses, and now they suddenly hear of other approaches with high success rates. Money opens doors. It is a painful reality, but a reality nonetheless: people peer through the hole of a coin, and all they see before them is money. Human life? Why should I care if your relative dies; you did not pay, so you get no information from me. It is terrible to contemplate such corruption, yet this does not exempt one from paying, since it is the only way to save a life - and so one plays the game of status. A man's gift broadens his way, and leads him before the great: prominent professors are suddenly ready to give advice and explanations. How? By greasing the wheels.
The Vilna Gaon's Explanation - Tzedakah, Livelihood, and Gedolei Yisrael
The Vilna Gaon explains, following the approach of Rashi: when a person gives charity to the poor, the Holy One, blessed be He, grants him his livelihood in abundance, as Chazal said: "Tithe so that you may become rich" (Shabbos 119a). And "leads him before the great" - because this person donates money to Torah institutions, to places where mitzvos are performed and the will of Hashem is fulfilled, and to institutions of gemilas chasadim. And "leads him before them" can be understood in two senses.
The first sense is here in this world. All these wealthy philanthropists have open doors to the Gedolei Yisrael because they support yeshivos; therefore, they are accorded the highest regard, and they are ushered in without waiting in line. The leaders of the generation honor donors because they are willing to give and open their wallets. Once a man came to Rav Shteinman and said: "Honored Rav, I have a benefactor who is willing to donate a million dollars to yeshivos" - a sum that is by no means trivial. This benefactor had bought an expensive watch and said that if Rav Shteinman would engrave "Blessing and Success" (Berachah VeHatzlachah) on the watch, he would donate the million dollars. The Rav asked: "What does it mean to engrave?" They explained to him that there is a vibrating tool used for engraving. He asked: "And he will truly give a million dollars?" They replied: "Yes." He said: "I am willing to learn how to do it." They brought someone to show Rav Shteinman how to hold the engraver, and he inscribed "Blessing and Success," and the benefactor donated the million dollars to the yeshivos. Seemingly, there is a trace of disrespect to the Torah here: why approach a great sage, the Gadol HaDor, asking him to perform manual craft just to indulge a personal whim? Ordinarily, one would tell such a person to look elsewhere - especially when dealing with sages who would not trade a minute of their Torah study for all the wealth in the world. But this was done for the honor of the Torah: so that more avreichim could have food to eat, so that a yeshivah could be maintained and Torah sustained. What is my honor compared to theirs, and what is my stature compared to theirs? He was willing to set aside his dignity and humble himself so that the Torah would be honored. This illustrates how even the whims of the wealthy are indulged - and this is "and leads him before the great," for giving opens doors even to the greatest leaders.
"Broadens His Way" - In Gan Eden
The Vilna Gaon offers another explanation: by giving tzedakah, "it broadens his way" - in Gan Eden. You will not sit in a cramped sentry booth; you will reside in a magnificent multi-level estate, because you gave. Your seat will not be shaky but firmly established; He will broaden his place in Gan Eden. And where will he be there? "And leads him before the great" - before the masters of wisdom, for "to be in the shelter of wisdom is to be in the shelter of money" (Koheles 7:12). In the very place where the giants of Torah dwell, there you will sit, because you supported, gave, and dedicated of your wealth to the labor of Torah.
And one can examine closely: why does it say "before the great" (lifnei gedolim) and not "with the great" (im gedolim)? And whose stature is greater, that of the supporter or that of the learner? The answer is derived from "Shimon, the brother of Azaryah" (Zevachim 2a). Shimon was the brother of Azaryah; Shimon was the scholar and Azaryah was the supporter, the provider - yet the Mishnah introduces him by saying: Do you know who Shimon is? He is the brother of Azaryah. Azaryah is given prominence here! From this Chazal derived that the standing of the supporter is even greater than that of the learner: Azaryah is primary and Shimon is secondary to him. Similarly, we find this with Zevulun, who is mentioned before Yissachar: "Rejoice, Zevulun, in your going out, and Yissachar in your tents" (Devarim 33:18) - Zevulun is mentioned first. From this we see the immense stature of the supporter, the tomchin d'Oraisa. And that is why it says "and leads him before the great": he will not merely sit among them, but before them; so to speak, he is ushered in ahead of them.
To conclude the verse: giving to the needy is easily understood - one gives to a poor man, and now he has food to eat, which is wonderful. But a man of gifts (ish matan), to whom did you give? To people who already have plenty, and seemingly it looks as though nothing was accomplished by it. To this Solomon says: Know that a man's gift broadens his way; "Cast your bread upon the waters." This person gave - and look afterward at how many matters are resolved as a result of that giving, and how "it leads him before the great." When he encounters difficulties, those very leaders will attend to his problems, as mentioned. Do not assume that only giving to the needy holds value; even giving to someone of means - where one might wonder what purpose it serves - will open many doors for you in the future.
"The First in His Cause Seems Just" - The Danger of the First Impression
צַדִּיק הָרִאשׁוֹן בְּרִיבוֹ וּבָא רֵעֵהוּ וַחֲקָרוֹ׃ (יז) - He who is first in his cause seems just, but his fellow comes and examines him (17).
Rabbeinu Yonah explains: One who comes early before the court (beit din) and presents his arguments appears at first glance to have gained an advantage, seeming just in his claims, for the rule is that the one who presents his case first finds his words more readily accepted. It has already been noted several times in the past that human nature tends to seize upon its first impression: whatever one initially thought becomes ingrained. Moreover, it is extremely difficult to alter that initial premise, especially if it has been settled in one's mind for years, and even after receiving an explanation, the question often resurfaces. One sees this often with people who ask: "Where was the Creator of the world during the Holocaust?" You sit with him and deliver a thorough explanation, and he is convinced. Two weeks later, he returns and asks again: "Tell me, where was the Creator of the world?" Didn't we already talk about this? Write it down, make a recording, listen to it! It will not help - that question has been in his mind for years, and he has already forgotten that he received an answer. The initial premise has taken root within him.
Therefore, Chazal said, based on the verse "Hear the causes between your brethren, and judge righteously" (Devarim 1:16), that both litigants must be present: do not go to a judge (dayan) to present your case to him beforehand. Why? Because the judge hears your claims first and sympathizes with them, and then when the second litigant arrives, everything he says sounds like mere excuses. The first presented a claim, and the second appears merely to be reacting. Thus, whatever the first said, the way he recounted it, and the sympathy it generated are already fixed, and when the second party subsequently comes and argues, it is difficult to accept his words. Therefore, this is forbidden: a person is prohibited from presenting his claims to a judge outside the presence of his adversary.
Thus, "The first in his cause seems just" - the first who comes and presents his claims appears righteous in the eyes of the judge. "But his fellow comes and examines him." Rabbeinu Yonah offers an interpretation here that presents a certain difficulty, yet his words warrant attention. Rabbeinu Yonah asks: What did this person gain by coming first and presenting his claims to the judge outside the presence of his litigant? Why did he come first? Because he did not wish to be challenged - if he speaks in the other's presence, the opposing party will refute him, so he comes when the other is not there. Rabbeinu Yonah says to him: What have you gained? When his fellow arrives, the judge will examine him and hear his claims, and behold, the first person gained nothing at all by advancing his arguments ahead of time. This is difficult, however, for from the words of Chazal we see that presenting arguments first certainly affects the judge and creates a fixed line of thinking - so how can Rabbeinu Yonah ask "What did he gain?"
Moreover, Rabbeinu Yonah says that not only did he gain nothing, but he actually suffered a loss, for he cast suspicion upon himself. People will say: Why did this man come and argue his case first? Why did he come when no one else was present? Because he is afraid that if he appears alongside his opponent, his claims will immediately be refuted. We see this with interviewees who say in advance: "Wait, who are you interviewing me with? Who will be on the other side? So-and-so? No, thank you, I will not go on the air." Why? He knows that person will tear him to shreds. "If you want me, I come alone." Why? Because alone he can say whatever he likes, and no one will ask the hard questions; the host knows nothing anyway except what he read in a newspaper, while the one who knows the difficult questions is the opposing party. Thus, by coming to present your case to the judge first, what have you proven? You have proven that your claims are not true! For if your words were true, let him come, and say what you have to say in front of him. Why do you seek to ensure he does not come? Because you do not want your opponent to expose your falsehood. Consequently, this person, by coming first, demonstrated that he is not speaking the truth. Nonetheless, Rabbeinu Yonah clearly implies that there is no real benefit in doing so, and as mentioned, this is difficult. Rabbeinu Yonah himself adds that Chazal stated it is forbidden for a litigant to present his case to a judge outside the presence of his adversary. If Chazal forbade it, it must be because it does have an effect; if so, how can one say there is no benefit? This point in Rabbeinu Yonah remains somewhat difficult to reconcile.
"His Fellow Comes and Examines Him" - The Judge's Obligation to Inquire
A second explanation suggests that "his fellow comes and examines him" does not refer to the opposing litigant, but to the judge. According to the first explanation, present your claims all you want, but it will not help you much, for soon the second party will arrive and refute your words. But according to the second explanation, "his fellow comes and examines him" refers to the judge, and the verse commands him: Know that when a person comes and presents his claims, do not rely upon his words; rather, "examine him" - ask all the difficult questions that need to be asked. This aligns well with the words of Chazal, who taught that a judge is forbidden to hear one litigant before the other; and if he has already heard him, he must put himself in the place of the absent party and ask all the tough questions, cross-examining him thoroughly.
A person once approached Rav Nissim Karelitz, one of the leading dayanim in Bnei Brak, to ask him a question in monetary law: according to Halachah, is such a claim valid? Is it worth filing a suit? Is there any point in suing? Rav Karelitz was utterly unwilling to answer. He said: "Approach the beit din together with the other party and ask." When the person insisted, "I only want to know if I have grounds for a claim," the Rav replied, "I will not answer anything." Under no circumstances would he answer a question concerning a Din Torah or anything that might lead to a Din Torah, lest it be considered presenting claims to a judge in advance, and lest it happen that the panel on which he sat would be the one to judge the case. He would not allow a situation where he heard a claim, even if phrased merely as a question. Therefore, the verse tells the judge: be meticulous in interrogating him with every possible inquiry.
The Explanation of the Vilna Gaon - The Yetzer Hara Is the "First"
The Vilna Gaon explains: Who is "the first in his cause"? Who arrives to us first, the yetzer hatov (good inclination) or the yetzer hara (evil inclination)? The yetzer hara. From birth, "sin crouches at the door" (Bereishit 4:7); it waits for us, it is the first to greet us the moment we emerge into the world, it accompanies us hand in hand, and we become close friends with it. Then a person reaches age thirteen, and suddenly a new visitor arrives in the neighborhood - who is it? The yetzer hatov. Are we quick to befriend him? We are highly suspicious. When friends are together and a third arrives, one is not quick to welcome him into the circle; one examines who he is, what his story is, what kind of character he has. But the yetzer hara has accompanied a person for years; they share an old friendship, he listens to it, and it seems like a trusted advisor. We see this with children, where so many actions stem from the yetzer hara. A parent cannot understand why a child is chutzpadik, why he refuses to obey, why he breaks things - but what can one expect? He does not yet possess a yetzer hatov; the yetzer hara has taken hold of him. And then the yetzer hatov arrives, and we fail to welcome him.
Regarding this, the Vilna Gaon says: "His fellow comes and examines him" - examine him, meaning investigate his words, even if at first they seem alien. For what does the yetzer hatov say? "Do not do that, do not enjoy that, do not taste that." And a person wonders: Why? Until today I had such a wonderful friend; whatever I wanted, I enjoyed freely. "Take another portion. Not yours? No matter, if he wants it he can come and ask for it. Stealing? No, he surely relinquished ownership." This yetzer hara seemed so concerned for my welfare, loved me so much, and gave me whatever I desired right away. Yet this new one says no to everything: "No, no, forbidden, forbidden!" What kind of friend is that? The Gaon answers: No, "and examines him" - investigate this "fellow" (rei'ehu) well, and you will discover that he is the true friend (re'a); whereas the first, with whom you have had a longstanding friendship of thirteen years, will turn out not only not to be your friend, but truly bad (ra) for you. He seemed like an old friend, but what does he actually cause? "For God will bring every deed into judgment" (Kohelet 12:14). Therefore, do not immediately favor the first - "The first in his cause seems just" - but rather, examine this newcomer: "his fellow comes and examines him." Investigate this new companion, and you will see that he is the true friend, not the first; abandon that first one, and cling to his fellow once you have examined him and seen that his intention is solely for your good.
In summary:
Three gateways opened before us in this lesson. "The heart of the discerning acquires knowledge, and the ear of the wise seeks knowledge" - the wise person (chacham) receives from others and therefore needs an ear and active seeking, while the discerning person (navon) delves deeply into his own heart, making that knowledge an absolute acquisition. "A man's gift makes room for him, and leads him before the great" - giving brings a person out of constriction into spaciousness: it magnifies his name, multiplies those who love him, opens doors for him before the great of this world, and according to the Vilna Gaon, it also expands his place in Gan Eden and places him ahead of the Torah giants, akin to the stature of Azaryah and the stature of Zevulun. And "The first to plead his case seems just, but his fellow comes and searches him out" - a warning regarding the power of a first impression: it is forbidden to present arguments to a judge outside the presence of the opposing litigant; the judge must investigate thoroughly and not rely on the first claimant; and in one's personal spiritual service: do not be captivated by the yetzer hara merely because it arrived first; rather, investigate the yetzer hatov that follows it - and you will discover who the true friend is.