Introduction
We continue in Chapter 12 of Mishlei. Most of this chapter is structured around the comparison between the righteous person and the wicked person - not only on the moral plane, but primarily on the plane of endurance: which of them lasts over time, and which only appears to succeed? In this lesson, we will examine three verses: "The wicked are overthrown and are no more," "A man is praised according to his intellect," and "Better is he who is lightly esteemed and has a servant."
"The Wicked Are Overthrown and Are No More" - The Success of the Wicked Does Not Endure
הָפוֹךְ רְשָׁעִים וְאֵינָם וּבֵית צַדִּיקִים יַעֲמֹד׃ (ז) - Overturn the wicked and they are no more, but the house of the righteous will stand.
Rabbeinu Yonah notes that the two previous verses serve as an introduction to this verse, as we saw earlier: "The thoughts of the righteous are justice; the schemes of the wicked are deceit" - all their schemes are nothing but deceit; and "The words of the wicked lie in wait for blood, but the mouth of the upright rescues them." Regarding this, the verse tells you: Do not imagine that this situation will endure forever. You look and see the wicked succeeding, everything going smoothly for him, his schemes working - and you are told: not for long. "Overturn the wicked and they are no more." The end of the wicked is doomed to perish; his soul is consigned to a curse and destruction, because they anger their Creator. Therefore, know that the Holy One, blessed be He, will overthrow the wicked until they are no more, and they will suffer total ruin.
The Vilna Gaon adds another dimension: When the Holy One, blessed be He, rescues the upright from the hands of the wicked, as stated in the previous verse, "the mouth of the upright rescues them," it does not end merely with the tzaddik being saved and the wicked person being thwarted in his scheme. Rather, the evil the wicked person plotted against the tzaddik turns back upon his own head. This is not merely protection and defense for the righteous; the harm itself rebounds onto the wicked person - "Overturn the wicked," the evil will turn back upon them, "and they are no more," nothing of them will remain, they will be reduced to nonexistence.
On the other hand, even when you see the righteous person fall, do not be shaken. "The house of the righteous will stand" - formulated in the future tense. "For seven times a righteous man falls and rises up again." Even if right now it looks like a collapse, know that this is a temporary fall, not a permanent one. With the wicked, in contrast, "they are no more" - chaos, nullity, finished. But the righteous person has a root, and as we explained earlier, even if the tree falls, the root sprouts new branches once again.
The Malbim follows a similar direction and adds depth. The wicked person seems well-rooted to you, "spreading himself like a leafy native tree," and you say: This person is a permanent fixture here, he never stumbles, look how long he has been riding this wave. You are told: Do not worry, when their measure of guilt is full - "Overturn the wicked and they are no more." The Holy One, blessed be He, overturns them, whether in quality, in quantity, or in their status. And what does it mean to "overturn" them? That the root is on top and the branches are below.
And what does this mean? We explained that the righteous person draws his nourishment from the root, from the head. The head is like a trunk rooted in the supernal worlds, and through it he draws vitality from holiness and possesses true life. The wicked person is the opposite: he is attached below, to earthliness, physical reality, materiality, and possessions. The tree of the wicked is planted upside down - the trunk is attached to the earth, whereas with the tzaddik, the trunk, which is the head, draws from the higher realms. And because his nourishment is inverted, it is a nourishment that has no true endurance, no permanence, and no real vitality. This is the meaning of "I saw a wicked tyrant, spreading himself like a leafy native tree" - you marvel at a planted, flourishing tree - yet "he passed away, and behold, he was no more"; a wind blew past, he vanished, and nothing remained of him. This is measure for measure: just as he draws his nourishment upside down, so Hashem will overturn him until "they are no more," and no trace of his existence will remain.
"A Man Is Praised According to His Intellect" - A Person Is Held Accountable According to His Capacities
לְפִי שִׂכְלוֹ יְהֻלַּל אִישׁ וְנַעֲוֵה לֵב יִהְיֶה לָבוּז׃ (ח) - A man is praised according to his intellect, but one of perverse heart will be held in contempt.
Rabbeinu Yonah explains: In proportion to the share of intellect a person possesses, so is it fitting to praise him. Sometimes a person looks down on his fellow due to his limited intellect, but this is wrong. If you see someone who acted unwisely or without shrewdness, he should not be condemned for it - unless he is a great sage who acted foolishly. But if his intellectual capacity is low and the understanding that Hashem granted him is limited, what can he do? These are the tools he was given, and there is no room to fault him.
From here stems the flip side as well: if a person was granted a great intellect, and instead of accomplishing many good things he accomplishes only a little, do not praise him - for according to the intellect he was given, he should have progressed much further. We see this in a classroom as well: one student receives an 80 and the teacher praises him and gives him a reward, while another student receives a 90 and the teacher rebukes him: "Why didn't you try harder?" What is the difference? The first student's potential was a 60, yet he exerted himself and rose to an 80 - he deserves a commendation. The second student's potential was a 110, yet he only scored a 90 - a sign that he was lazy and failed to realize his potential. This is "A man is commended according to his intellect": a person is judged and praised solely according to his own intellect. If his intellect is limited, one should not demand from him as if he possessed great intellect; and if his intellect is vast, one must not be satisfied with him doing little.
"And one of perverse heart shall be despised." What does "na'aveh" (perverse) mean? Rashi explains that it is related to "I am bent (na'aveiti) from hearing" and "son of a perverse, rebellious woman" (ben na'avat ha-mardut), derived from the root of wandering and straying (na vanad) - one who veers from the path of truth and does not walk in the upright path, a distortion of the intellect. A "perverse of heart" (na'aveh lev) is a person whose views are corrupted: when he hears the truth, he does not admit it, but rather argues the opposite, because his intellect is crooked. Such a person is not worthy of praise, nor even of respect, but only of contempt. Why? Because he decided in advance to choose the path of falsehood; he decided that the upright path does not interest him, and therefore he distorts his intellect to justify his wicked deeds and continue on his perverse path. Such a person certainly deserves no praise, only contempt.
The Vilna Gaon's Explanation: The Torah Proclaims Him Outside
The Vilna Gaon explains: even if a person is God-fearing in secret and no one has ever heard of his Torah scholarship, the Torah nevertheless proclaims him outwardly. "A man is commended according to his intellect" - his Torah proclaims his greatness. We see this with individuals who learned with humility and in obscurity. Rav Elyashiv, for instance, spent many long years secluded in a beit midrash where practically no one knew him, and suddenly he became the Gadol HaDor. When someone studies Torah with modesty, quietly and in secret, people suddenly hear of him and wonder: "Where was he until now?" This is the power of "A man is commended according to his intellect": the intellect with which he delves into the Torah causes the Torah to proclaim his renown outwardly, and in this measure he becomes recognized.
"And one of perverse heart shall be despised" - according to the Vilna Gaon, even if a person's distortion is purely internal, and on the outside he appears fine, a decent and upright man, while deep inside he harbors wicked thoughts ("laying his ambush within him") - know that his distortion will proclaim his true nature. This is the exact opposite of the tzaddik: the tzaddik's righteousness is internal and ultimately becomes publicized to all, and likewise with the wicked - even if he presents himself outwardly as honorable, within he is perverse of heart, and ultimately everyone will find out. "Shall be despised" - the Holy One, Blessed is He, will expose and publicize his disgrace.
The Malbim's Explanation: Sechel, Binah, and Intellect Turned Defense Attorney
The Malbim explains that sechel (intellect) is the human faculty governing the domain where binah (understanding) does not reach: apprehending the true principles of wisdom, attaining lofty spiritual insights, and perceiving the glory of Hashem. What is binah? To deduce one concept from another, to observe one phenomenon and draw conclusions from it - this is the work of a researcher, based on observation and logical deduction. But when a person comes to grasp elevated spiritual insights, this is not an arena where one can put something in a laboratory and extract a conclusion. In the Malbim's words: one has no prior premises in this realm, no physical foundations from which to deduce. As the analogy goes, it is like trying to explain the color white to a person blind from birth - he could never comprehend it. One cannot perceive the greatness of Hashem or master divine wisdom solely through the power of binah; for that, one requires the faculty of sechel, and through deep contemplation with the intellect, this becomes attainable.
The Malbim further notes that the term sechel on its own in Scripture refers to something positive - acting with good sense and discretion, intellect utilized for constructive ends. Yet sometimes the intellect becomes corrupted. How? The yetzer (inclination) sinks into desires, the physical body pulls downward, and then the intellect, which is meant to serve as the navigator, is led astray by the bodily forces. The intellect is essentially a judge: it is meant to decide what to do and how to act, rendering a proper and upright judgment. The problem is that all too often, we employ the intellect as a defense attorney instead. After committing an improper act - or even beforehand - a person seeks justification for his conduct, and whom does he enlist to his service? His intellect. He now has an attorney to explain why it was perfectly appropriate to act that way, why it was justified to take revenge on this particular person, why that other fellow had to be punished, and why a third person is deemed a troublemaker whom it is a mitzvah to relentlessly pursue. Instead of the intellect serving as the judge, a person turns it into his defense attorney, providing justification for all his flawed actions.
In such a state, the intellect, instead of being a sound mind that counsels the upright path, becomes subservient, assisting and enabling a person's base desires and cravings. And the heart, as the Malbim consistently explains, is the sovereign power that rules over all the limbs. When this sovereign power is "perverse" - that is, crooked - a person's heart pulls toward evil and departs from the upright path and the path of wisdom, and so "he shall be despised." And what is despised? His intellect. Under normal circumstances, the intellect is praised and commended, because it guides toward the straight path; but one whose heart is perverse and who uses his intellect as an instrument to execute his warped desires - such an intellect deserves only contempt. Instead of employing it to resist bodily desires and corrupted ideas, he has turned the intellect into an accomplice to his lusts, drawn after the forces of evil.
"Better Is a Lowly Man Who Has a Servant" - Illusory Honor Versus Real Bread
טוֹב נִקְלֶה וְעֶבֶד לוֹ מִמִּתְכַּבֵּד וַחֲסַר לָחֶם׃ (ט) - Better is one who is considered lowly yet has a servant, than one who plays the nobleman and lacks bread.
Shlomo says: It is better for a person to be lowly in his own eyes and be a servant to himself - that is, serving his own needs through labor - than to view himself as distinguished and declare, "It is beneath my dignity to work; it does not befit me to get my hands dirty; I am an important, distinguished man." What will become of him? He acts honored, yet lacks bread. It is far better to be a servant to yourself, to go out and work, as Chazal taught: "Flay a carcass in the marketplace and do not be dependent on others," and do not say, "I am an important person."
This is a well-known plight of people who once tasted great success and fame. Someone who once had a hit, made the headlines, and became famous says: "What, am I supposed to go stock supermarket shelves?" But today you are no longer in the spotlight; your song has run its course, and worldly fame has faded. Yet he remains unemployed because such work is "beneath him." He will only accept an offer to be a CEO - but all you did was release a song everyone heard; why would anyone give you an executive position for that? During his peak of fame, he was invited everywhere and made quick, easy money. After a year or two, the money ran out, leaving him with an expensive rented apartment in a prestigious neighborhood - after all, he is an important person and wouldn't rent in a run-down area - and eventually he is reduced to breadcrumbs. Concerning this it was said: better to be lightly esteemed and serve oneself, than to put on airs and lack bread.
Arrogance and Dignity - Two Fine Lines
Rabbeinu Yonah explains that in ethical philosophy, arrogance is flawed and negative, whereas dignity (*silsul*) is decent, honorable, and falls under the category of modesty and decorum. From the very fact that he juxtaposes these two concepts, we understand how closely they resemble one another. Dignity means carrying oneself with noble self-respect. For example, someone might say to him: "Go demand that they return those five shekels; why are you keeping quiet?" And he replies: "I am not going to fight over five shekels." That is dignity - he does not lower his stature or degrade himself, and this is not pride. Pride is saying: "Do you know who I am? I should bother myself over five shekels?" The definition of pride is exalting oneself over others - "Who are you, anyway?" By contrast, dignity means withholding oneself from humiliation and disgrace. One should not mistakenly think that avoiding arrogance means one must be degraded; one can carry oneself with dignity and self-respect, provided one does not act haughtily toward others.
This is the maxim that was popular in their time among the masters of mussar: "Be humble without becoming degraded, and maintain dignity without becoming arrogant." Lower yourself, but be careful not to bring yourself to a state of degradation where people trample on you and say: "Look at how this person behaves - he is a nobody." You want to conduct yourself as a simple person - that is permitted, but do not reduce yourself to disgrace. On the other hand, maintain dignity and carry yourself with honor, but not in a way that leads to pride. These are fine lines that distinguish between them, as it is written: "If you have been degraded through self-exaltation" (Mishlei 30:32).
Now Shlomo comes to teach that the extreme end of dignity is neither good nor right. This refers to someone who takes self-respect to an extreme: he insists on spotless clothes, speaks with refinement, respects others, and is careful neither to offend nor be offended - all good qualities, but this dignity can morph into a negative extreme. "This work is not quite fitting for me" - and because of that, will you remain lacking bread? That is a problematic dignity that causes harm. Therefore, when you need a livelihood, set aside your dignity and prestige, and go do even menial labor, so long as you bring sustenance home.
Yet here too, it must be noted: if you need to take on such work - for example, with all due respect, sanitation work, which today is actually considered respectable work with wages and hours that make it quite sought-after - go and work, but where? In a place where you are not known. Even when you desperately need a livelihood, you can still preserve your dignity: do not collect garbage on your own street, where your children walk to school in the morning and see their father behind the truck, and all their friends see it too. But to come and say, "I will not do such work," and therefore go without food - that is certainly a destructive extreme. This is what Chazal taught: "A person should always submit to work that is foreign to him rather than depend on others" - work that is uncharacteristic of him. "I should do such work? I should work with hides, become a tanner?" They tell you: better to submit to work foreign to you than to depend on people. "Flay carcasses in the marketplace and do not say: I am an eminent man." And this is the meaning of "Better is he who is lightly esteemed and has a servant" - on the contrary, do not pursue pretension; be lightly esteemed and serve yourself, plow, sow, and labor at your work, rather than carry yourself with dignity while lacking bread.
The Vilna Gaon: The Timid Person Does Not Learn
The Vilna Gaon applies this same principle to Torah study: it is better for a person to abase himself and serve himself than to put on airs and lack bread. The Rav delivers a shiur, and you did not understand a certain point. You ask, clarify again and again, and seek to understand in depth - while those around you whisper: "Look how long it takes him to grasp it. What, you didn't understand? Everyone else got it." To this they say: better to be lightly esteemed and work for it. You are serving your Creator through this very study, and even if you appear lowly, you will merit to understand. By contrast, look at the one who "puts on airs and lacks bread": people ask him, "What is the explanation here?" and he admits, "Truthfully, I didn't really understand during the shiur." Where is your bread? You left hungry. You sat through the shiur and did not understand, because you did not ask and clarify. In Torah as well, a person must realize that it is better to appear lowly, for a bashful person does not learn.
The Malbim: "One Who Puts on Airs" Rather Than "An Honored Person"
The Malbim explains that the customary norm is for a person of stature not to engage in manual labor himself. There is a halachah regarding holders of communal authority - a dayyan, a rabbi, an eminent figure - warning him not to perform menial tasks in public, because doing so degrades him in the eyes of the community. For example, suppose a rabbi is skilled with his hands and knows how to lay floor tiles, and he tiles his courtyard. If a passerby sees the dayyan on all fours tiling the floor, the dayyan is forbidden to do so, because he brings his authority into contempt. Tomorrow, that same person will appear before him for a Din Torah and say: "Who is this, the tiler? He is going to judge me?" This is a degradation of dignity, even though the rabbi may be a genius and an accomplished Torah scholar - after all, Rabbi Yochanan was a shoemaker and Rabbi Yitzchak was a blacksmith - but performing menial tasks publicly in the street is something they were instructed to avoid.
Nonetheless, Scripture says, it is not wise to say: "I will not work." Even if it sometimes involves a loss of prestige and doing labor beneath one's stature, "Better is he who is lightly esteemed and has a servant, than one who puts on airs and lacks bread." Here the Malbim notes a precise point: the verse does not say *minichbad* ("than an honored person"), but *mimitkabeid* ("than one who puts on airs"). *Mitkabeid* is in the reflexive form - he imagines himself to be honored; he is not truly honored, but merely acts as though he is. For there is no honor whatsoever in lacking bread; on the contrary, it is a great degradation. Lacking bread is the true disgrace, and therefore all his honor is nothing more than an illusion of honor. Could there be any greater humiliation than having nothing to eat? Whereas someone who appears lightly esteemed - "Look at the work he is doing, that one became a delivery boy, and that one stocks supermarket shelves" - the verse tells you: it is better to be lightly esteemed like this and work for oneself, for this is true dignity, where one labors with his own hands and is satisfied with bread.
In summary:
The three verses we have learned teach us to look beyond outward appearances. "The wicked are overthrown and are no more" - the success of the wicked seems deeply rooted, yet its nourishment is inverted, drawn solely from worldliness, and therefore it cannot endure; whereas the tzaddik, even when he falls, his root is Above and his house shall stand. "A man is praised according to his intellect" - a person is measured according to the tools he was granted, no less and no more. Intellect is a crown for man as long as it judges and serves as a guide, but turns to contempt when a perverse heart enslaves it to desire. "Better is one lightly esteemed who has a servant" - illusory honor accompanied by no bread is no honor at all. In Torah as well: it is better to appear lowly, ask questions, and understand, than to protect one's honor and leave the shiur hungry.