In Chapter 14, King Solomon continues to sketch the profiles of human character: the wise man (chacham), the shrewd man (arum), the fool (kesil), the obstinate fool (evil), and the simpleton (peti). In the passage before us, we examine three verses - 14, 15, and 16 - dealing with one who relies solely on his own opinion and rejects all counsel, one who accepts every piece of advice without examining it, and the wise man whose fear of Heaven shields him from evil. We will proceed through the verses in order, drawing upon the insights of Rabbeinu Yonah, the Vilna Gaon, Rashi, and the Malbim.
מִדְּרָכָיו יִשְׂבַּע סוּג לֵב וּמֵעָלָיו אִישׁ טוֹב׃ (יד) - A backslider in heart will be sated from his own ways, and a good man from what is above him.
Rabbeinu Yonah explains that a "sug lev" is a stubborn person who perpetually relies on his own thinking. In his words: one who constantly leans upon his own mind, and will not listen to the words of another to consider whether they are better than his own, to weigh them, and to set aside his own views. He is unwilling to consider that his fellow's words might be more logical than his. One who possesses this trait is perpetually satisfied with his own deeds, content with his conduct and his affairs: whatever he does is the absolute best in his eyes. He is completely self-satisfied, confident that his path contains no errors and nothing improper.
And why? "Because he sees no deficiency in his intellect and no lack in his understanding, for he is perfect in his own eyes." Such is his attitude: I am willing to hear advice from wise people - but find me someone wiser than I am! I am still looking and cannot find one, so what can I do? Such a person is flawless in his own estimation, and feels no need to seek help from another mind or another's counsel. "And no contradiction to his words will ever be found, except from the inquiries of his own understanding" - the only one capable of refuting his words is himself, through a second thought of his own. But for someone else to contradict him? In his eyes, that is utterly impossible.
Rabbeinu Yonah adds further: a person with this trait is never a true investigator. An enlightened person is one who reflects: he analyzes a matter, investigates it, weighs all possibilities - perhaps it should be understood this way, perhaps that way - and upon a second look, the alternative side actually seems more reasonable. That is a true investigator. But the stubborn person is not like this, "for most often he relies upon whatever comes to his mind first, and will not investigate whether his initial thought should be retracted." After all, he feels he is so brilliant that his first instinct immediately hits upon the truth, and he has no need to delve deeper or consider another possibility. Whatever occurred to him first is, to him, absolute and indisputable truth.
The difference is unmistakable. Just as the true investigator toils and strives to examine every angle of a subject to discover the truth, so too he longs to benefit from the analysis of others and clarify what is right through them. If someone tells him that another person has written on the subject, he will chase after the book and search everywhere, eager to see what his peer concluded: do these words contradict his conclusion, do they support it, or perhaps they will reveal a new perspective he had not considered? That is a genuine seeker of truth. But the stubborn man, convinced that no one can contradict him and questioning how anyone could dare think differently from him, regards whatever first crossed his mind as the final truth, and that is the end of the matter. He will state it to you with total confidence, without a shred of doubt.
"And a good man from above him" - from upon him, a good man will distance himself and depart. Stubbornness stems from ill will, whereas one who is not obstinate, who is willing to listen to others, as pliant as a reed, open to views differing from his own, and receptive to the words of his fellow men - his title is "a good man." He is a good-hearted person who possesses the readiness to hear others and understand their perspective. And this good man will distance himself from the stubborn person, for a good man recoils from misanthropy, from arrogance, and from an attitude of "I am, and there is none beside me." He cannot tolerate such conduct, because by nature he opposes every manifestation of wickedness. According to this interpretation, "sug lev" is related to "sigim" (dross) - one who has dross in his heart, yet remains satisfied and smug with himself because he sees himself as the sole possessor of wisdom and understanding.
The verse can also be explained through the lens of reward and punishment. The wicked person, who is thoroughly evil, devoid of merit, and bereft of any good, arrives in the World of Truth and claims: "I performed mitzvot!" They tell him: "And from where did you have a wife? From where did you have children? A business? An apartment? And two more apartments? From where did all of this come? Sir, you received your World to Come right here." In this world, he consumes even the principal. The righteous person, on the other hand, who is truly righteous and good to his fellow men, is left in this world with only the fruit - or if possible, only the leaves - while the principal, and even the fruit, are preserved for him in the World to Come, so that an enduring principal awaits him there. But the wicked man retains neither fruit nor principal; everything is consumed here in this world.
This is the meaning of "A backslider in heart will be sated from his own ways" (sug lev): one who has dross in his heart will be sated to the full in this world from all his ways - from the principal and from the fruit, from everything. "And a good man from what is above him (u-me'alav)" - here, me'alav is not read as "from above him," but from the word alim (leaves). The good man, the tzaddik who is also good to people, receives in this world only the leaves, while the vine itself and its fruit will await him in the World to Come. "Is this only the leaves?" - How wonderful! It is a sign that the essence is hidden away, waiting for him.
Malbim interprets differently: sug is from the root of retreat (nasog), not from dross (sigim). Who is the person whose heart retreats? This is one who performs deeds he is not at peace with. He does them, yet deep inside he knows that he will be called to judgment for them, that this is a transgression, and that it is improper. He is aware that his actions are not decent and senses that his path is not good. As we saw in the previous verses: "The heart knows its own soul's bitterness" - in his heart he knows that transgressions are exceedingly bitter for his soul; and likewise: "Even in laughter the heart aches" - although outwardly he is joyful and laughs and everything is wonderful, deep within, his heart aches, for he knows he is not on the right path, and that God will bring everything into judgment.
Nevertheless, Scripture declares: even though he is a sug lev and his heart retreats, "he will be sated from his own ways" - his corrupt ways will bring him to punishment, and he will be sated according to his deeds. Do not think that the mere fact that your heart retreats will exempt you from punishment.
Granted, a qualification is in order: the holy books write that one who commits a transgression while his conscience stings him is entirely incomparable to one who commits a transgression with brazen disregard. We have discussed this in the past. It is related that when the Chafetz Chaim published his works, a wealthy, well-to-do merchant once came to him and said: Honorable Rabbi, I want one of each of your books. The Rabbi brought him all the books, but the man handed one back - Shemirat HaLashon, the Chafetz Chaim's flagship work, by which he was named. The Rabbi asked him: Why? He replied: I will not deceive myself. I am a merchant, and as a merchant it is impossible to avoid lashon hara. You talk with this one about what that one bought, and what loss befell another, and who outsmarted whom. It is a pity for me to take the book just to read it and feel bad - it is not worth it.
The Chafetz Chaim said to him: In truth, before I published the book, I too wondered whether any benefit would come of it - is it good for people to read it when they might not observe it? I consulted with Rabbi Yisrael Salanter and asked: Is it worthwhile to publish such a book? He answered me: Certainly it is worthwhile. For even if a person speaks lashon hara, after having read your book he will speak lashon hara with a sigh, with heartache. And one cannot compare the punishment of one who speaks lashon hara with brazen disregard to the punishment of one who speaks it out of anguish, heartache, and distress. So too here: that sug lev, whose heart retreats and who feels heartache - still "will be sated from his own ways," he will pay a price for his actions; not on the same level, to be sure, but pay he will.
And how is "and above him a good man" to be explained? Malbim explains in his frequent manner that an expression at the beginning of the verse carries over to its end: "A backsliding heart will be sated from his ways, and from upon him a good man will retreat." The word sug applies both to the wicked and to the good. The meaning is: the good man will retreat from upon that wicked one. The wicked man - only his heart retreats from his deeds, yet in practice he carries them out; his conscience strikes him, yet he persists. As the saying goes: they eat and weep - he eats non-kosher food while his conscience pricks him, yet this does not prevent him from continuing to eat; he is simply not at peace with himself and feels pangs of guilt. But the good man retreats from the sin altogether: from the act of sin, from contemplating it, and from admitting it into his heart. He will retreat from upon the wicked man, from his ways and his deeds, and will not conduct himself like him in the slightest.
פֶּתִי יַאֲמִין לְכׇל דָּבָר וְעָרוּם יָבִין לַאֲשֻׁרוֹ׃ (טו) - A simpleton believes everything, but the prudent man understands his path. (15)
Rabbeinu Yonah links this verse to the preceding one. A "good man" is, as he elaborated, a person who accepts counsel from others: when others advise him, he is willing to listen, accept, and examine whether he has erred. This person acts with discernment, for he heeds counsel, distances himself from the crooked of heart, and listens to the words of the upright. Nevertheless, know that even the simpletons are far removed from this virtue of listening to counsel - why? Because "a simpleton believes everything." Whatever is told to him he accepts, whether said by the sug lev or by the good-hearted; he does not distinguish between corrupt advice and sound advice.
Notice how precise this is: the sug lev is unwilling to accept counsel from anyone, for he knows everything. The good man, on the contrary, accepts counsel, willing to listen, sift, and see what is true and how one ought to act. Yet there is a person who listens to counsel and it advances him not at all - and that is the simpleton. The misfortune of the simpleton is that while the good man listens to counsel and selects the proper advice, the simpleton believes everything: the advice of the good and the advice of the wicked, the rational and the irrational alike. Whoever tells him anything - he accepts it. Thus we learn: it is very important to listen to counsel, but no less important not to be a simpleton. Whatever you are told - inspect, test, and examine whether it is sound advice or foolish counsel.
"And the prudent one understands his step [la'ashuro]" - the prudent person (arum) is a man of intellect, investigation, and contemplation. He cannot be misled. He weighs matters carefully, selecting the upright and correct counsel, and acts accordingly.
The Vilna Gaon interprets "The simpleton believes everything" in light of the verse, "Do not trust in a friend" (Michah 7:5). Chazal expound: If there is someone who poses as your "friend" and comes to entice you, saying, "It is not so bad, commit the transgression, Hashem will forgive you, the Holy One, Blessed is He, is full of lovingkindness and abundant in goodness" - who is that friend? That is the yetzer hara (the evil inclination). The yetzer hara tries to appear as your pal: Religious people, it says, know nothing of enjoyment; they permit nothing. But I am your friend, come and enjoy yourself! It is just like a friend who entices his fellow, saying: Take a dose of drugs, enjoy yourself, see what worlds open up, you will reach such heights! But what will happen afterward, into what depression you will plunge, and to what rock bottom you will sink - that, he does not tell you. Is that a real friend?
So too here: do not trust in this friend; do not believe the yetzer hara when it says, "Come and enjoy, I want what is best for you, and the Holy One, Blessed is He, will forgive you." But the peti (simpleton), whose nature is to be seduced, believes everything: they told him to enjoy himself and Hashem would forgive, so he indulges and hopes Hashem will forgive. There are people who, before committing a transgression, say, "Hashem will forgive me: I do not want to speak lashon hara, may Hashem forgive me, but you should know that he is a terrible person" - and then proceed to pour out slander for half an hour. After that "Hashem will forgive me," all restraint is cast off, as though he had already been told "you are forgiven," and from then on he allows himself free rein. One who accepts such counsel is a peti, and "the simpleton believes everything."
"And the prudent one understands his step" - how does the prudent person use his cunning? To understand the cunning of the enemy. Know your enemy: he knows the yetzer hara is shrewd, so he responds with equal prudence. As Yaakov said to Rachel: "I am his brother in deceit" - let not Eisav think he can outsmart me; I am familiar with cunning stratagems. As explained previously: when Yaakov arrived at Lavan's house, Lavan was immediately enthusiastic about him and said, "Tell me, what shall your wages be? Should you serve me for nothing?" Why the great enthusiasm? One might think he thought Yaakov was just an innocent scholar from the beit midrash who knew nothing of worldly affairs. But rather, Lavan heard the clever maneuver Yaakov had pulled on Eisav, and said: I am not sure even I could have executed that so skillfully! Someone like you I want on my side - but I am also wary of you, because who knows what you will end up costing me. Therefore, let us settle terms in advance, locking you into this wage for the next twenty years, in a signed deal. This is the idea: the prudent man understands cunning and detects manipulation. He says to the yetzer hara: I know where you are trying to trick me. Therefore, he does not fall for it, but rather "understands his step" [yavin la'ashuro] - he discerns the upright path, related to "strengthen the wronged [ashru chamotz]" and "guide the way [ashru derech]," and does not allow the yetzer hara to deceive him.
The Malbim explains this against the backdrop of what was explained earlier regarding the ksil (fool) and the evil (stubborn fool). The evil is always in doubt, while the ksil knows he is acting improperly yet follows the cravings of his heart nonetheless - his conscience pricks him, he feels heartache, and he is insecure in his path; as we saw, his heart shrinks back, and he knows he will be punished. In contrast to them comes the peti: one who lacks discernment, who falls for every temptation - he believes everything, whether the words of the ksil or the words of the evil, and his conscience does not trouble him at all. Why? Because he does not even realize that his actions are wrong. The ksil and the evil possess some degree of intellect, yet they are swayed by the desires of their hearts - they act improperly while knowing what the right path is. But the peti has no idea what is right and what is wrong, and is instantly swayed by whatever tempts him. In contrast, the arum is the exact opposite of the peti: he possesses the prudence to evaluate everything, and only that which he sees leading him along the upright path will he do, while keeping far from all the rest.
חָכָם יָרֵא וְסָר מֵרָע וּכְסִיל מִתְעַבֵּר וּבוֹטֵחַ׃ (טז) - "A wise man fears and departs from evil, but a fool rages and is confident." (16)
Rashi here offers a very fascinating interpretation, presenting an unexpected insight. In its simple sense, Rashi explains: The wise man fears retribution, and because he is wary of calamity, he turns away and keeps his distance. In contrast, the fool bolsters himself to push through forcefully, "and is confident [u-votei'ach]" - meaning he slips and falls to the ground. Did you know that the word botei'ach can bear such a meaning? Botei'ach can denote slipping! Where does this root signify slipping? From the verse, "And in a land of peace you are secure [botei'ach]" (Yirmeyahu 12:5), which Targum Yonatan translates with a term meaning slipping and falling. Thus: the wise man is cautious, and out of his reverence and caution he shuns evil, dreading misfortune and staying careful, refusing to tread in hazardous places. But the fool grows overconfident - "Do not worry, it will be fine, trust me" - and ultimately "u-votei'ach," slips and falls in the exact spot the wise man went out of his way to avoid.
Rabbeinu Yonah explains: Even though the wise man turns away from evil with all his strength and ability, he still fears - lest he err, lest he fall short in the service of Hashem, lest he fail to perform all that is required properly. That is the wise man. But the fool "rages and is confident" - and this is truly astonishing: not only does he not shun evil, he draws close to it, and he stumbles as well - yet he remains entirely confident in himself. "Do not worry, so what, just a minor slip, it will be fine, trust me" - his path remains pure in his own eyes.
This can clearly be seen today. A God-fearing person does not bring a television into his home, nor internet, and why? There are many destructive spiritual pitfalls in it; I do not know where I might fall, and I do not take risks. Whereas one who is not like this, whose spiritual level is much lower - when told: "This is dangerous, this is the very entrance to Gehinnom" - replies: "Don't worry, I am not afraid, there won't be any problem." The God-fearing person is filled with dread over what could happen, while the fool becomes enraged and confident: he draws right up to evil, confident that nothing will happen to him.
The Vilna Gaon explains: The wise man is always fearful - "Fortunate is the man who always fears" - and therefore is careful not to harm anyone. Why? Who knows: you might mistreat him today, and tomorrow it turns out that this man is going to be your boss, or the municipal clerk whose approval you need. Ten minutes ago at the traffic light you cursed him and spoke to him disrespectfully, and now you stand before him needing a building permit from him. The wise person is always afraid to harm anyone, because there is no man who does not have his hour, and who knows where you might find yourself at risk regarding that person.
"While a fool rages and is confident" - the Vilna Gaon explains that "mit'aber" relates to anger and wrath (evrah). The fool flares up in fury against his fellow and harms him: "You did this to me, I'll lose my temper and teach you a lesson." "And is confident" - "Don't worry, he won't do anything to me." But who knows, maybe he is waiting for you around the corner! Why mess with him? There was once an incident of someone who fought with someone on the road, chased after him, got out and punched him - and the other person had a heart attack and died. And there was another incident where someone provoked someone on the road, and the other person, in Chicago, pulled out a gun, chased him down, and shot him. The wise man says: "I do not know who I am dealing with; I do not harm anyone; I cannot know when this person's fuse will blow and how much it will cost me." But the fool becomes enraged: something bothers him, and he immediately erupts, screams, and causes harm, confident that nothing will happen to him.
The Vilna Gaon offers yet another explanation: The wise man fears Hashem and turns away from evil - meaning, from committing sins. In contrast, the fool "mit'aber" - commits a transgression (oveir aveirah), and "is confident" - he trusts that Hashem will forgive him, as we saw above: "Don't worry, the Holy One, blessed be He, is abundant in kindness." And concerning this it says, "Do not trust in a master (aluf)." Who is the Master of the world? The Holy One, blessed be He, from the term "a'alefcha vinah" (I will teach you understanding), for He teaches the entire world and gives man knowledge - not in the sense of a champion runner, but in the sense of a teacher and guide. And what does "Do not trust in an aluf" mean? Do not say: "I will commit sins, and I trust that the Holy One, blessed be He, will do me a favor and not punish me." Such confidence has nothing to rely upon.
The Malbim explains: Wisdom requires mussar (discipline and ethical restraint). In the ways of character traits, there are two paths in everything - the path of wisdom and the path of foolishness - and the inclination of man's heart naturally leans toward foolishness and evil. Why? Because from a young age, the yetzer hara accompanies a person. Look at an infant from the moment he is born: everything an adult does out of the yetzer hara is what the infant does - all day seeking to eat, desires and pleasures, sleep, rest, and play. If an adult were to continue this way, we would say the yetzer hara has taken control of him: eating all day, sleeping, and looking for someone to play with. In an infant this is natural; for now he has only the yetzer hara and as yet performs no good deeds - but the result is that even as he grows up, these natural tendencies accompany him: pleasures, desires, and the demand for immediate gratification. As a baby, at the slightest whimper, Mother immediately runs over, immediately offering a pacifier, immediately a bottle of milk, fulfilling all his desires right away. Because of this, he continues into adulthood doing things that run contrary to the ways of wisdom, the ways of modesty, and the ways of overcoming desire.
What is needed to counter this? Mussar. What is mussar? Something that chastens (meyaseir) the faculties of the soul, that binds (oseir) them - delaying gratification, not doing whatever one feels like doing right away. Something that restrains me: "I would very much like to, but I hold myself back; I will not touch this, I will not eat right now, I will not raise my eyes right now." This is the restraint (ma'asar) and this is the discipline (mussar) - that a person binds the faculties of his soul.
And what has the power to stop a person? The fear of Hashem (yirat Hashem). A person who wants to commit a sin and knows people are watching him will not do it, due to shame and disgrace. Likewise, if he holds firmly in his mind the thought that the Holy One, blessed be He, sees him right now and gazes upon his deeds, he will be ashamed and afraid to do anything against the will of Hashem. And this is the meaning of "The beginning of wisdom is the fear of Hashem": how does one attain wisdom, the ability to choose good and reject evil? Through the fear of Hashem. This is the first step, the prerequisite for wisdom, its gate and entrance. Without it, you will not choose the good, but will always choose the bad.
And this is what the verse means: "A wise man fears" - how did he reach wisdom and this stature? Through the fear within him. And through it, he "turns away from evil," not deviating from the counsel of wisdom, because mussar reins in his soul's powers from crossing the line. Mussar is what stops him, and what is this mussar? Fear of Hashem, and knowing that for all these things God will bring you to judgment. In contrast, the fool "mit'aber": there are boundaries and he transgresses (oveir) them, overstepping the boundary of discipline and the boundary of wisdom, doing things that are the very opposite of wisdom and ethics, even though they set clear boundaries. And what follows? "And is confident." The opposite of one who fears is one who is confident: the fearful person is apprehensive, while the confident one says there is nothing to worry about. When it is a matter of fearing strangers and trusting in Hashem, that is wonderful; but when it is a matter of fearing the majesty of His grandeur, and instead trusting in "Don't worry, nothing will happen to me" - that is terrible. This is the virtue of the wise man: he fears the majesty of His grandeur and therefore turns away from evil. But the fool commits every transgression in the world and is confident that no harm will befall him and that Hashem will not punish him.
These three verses build a single ladder. "The backslider in heart shall be sated from his own ways" - the stubborn one who relies solely on his own opinion is full of himself and listens to no one, while the good man, who is willing to listen and discern, distances himself from him. And according to the Malbim's approach: one whose heart retreats from his actions yet actually performs them will still bear his punishment, though one who sins with a heavy heart is not comparable to one who sins with brazen contempt; whereas the good man retreats from the transgression entirely - from the deed, from the thought, and from the heart. "A simpleton believes everything" - listening to counsel is a virtue, but only when accompanied by examination and discernment; the simpleton believes everything, even the yetzer hara who promises him forgiveness, while the shrewd man perceives the enemy's cunning and accurately grasps the upright path. And "A wise man fears and turns away from evil" - fear is the beginning of wisdom and is the mussar that binds the faculties of the soul, from which the wise man takes care to avoid evil and refrain from harming others; while the fool transgresses and is confident - crossing the boundary and sure that nothing will happen to him, until ultimately he slips and falls in the very place the wise man bypassed.