Chapter 14 of Mishlei continues King Solomon's approach of presenting sharp contrasts between the path of wisdom and the path of folly. In the passage before us, we deal with three verses, each touching upon a major foundation in divine service: the value of time and alacrity versus wasting time and unnecessary speech; what constitutes true wealth and who is truly wealthy; and the power of truthful testimony versus the habit of falsehood. We will follow the order of the verses and present the teachings of Rabbeinu Yonah, the Vilna Gaon, and the Malbim.
בְּכָל עֶצֶב יִהְיֶה מוֹתָר וּדְבַר שְׂפָתַיִם אַךְ לְמַחְסוֹר׃ (כג) - In all labor there is profit, but mere talk leads only to loss.
Rabbeinu Yonah explains that this verse awakens a person to the trait of *zerizut* (alacrity). A person will always find profit in all his labor, for whenever he toils - whether little or much, whether in Torah wisdom or in worldly livelihood (craftsmanship) - some benefit will inevitably emerge. "Etzev" here is in the sense of one acting out of sorrow or heaviness. When a person is sad, he is down, effectively extinguished by seventy percent. And to say he is "extinguished" does not merely refer to his inner feeling, but to all his actions: they no longer possess alacrity or vitality. Who acts with vitality? A person who is joyful, a person who possesses life. But one who is sad is extinguished, and all his actions are done out of depression, pain, and sorrow. Therefore, Rabbeinu Yonah teaches that the profit of labor comes specifically when a person performs his actions with alacrity.
This is what we see with the Torah greats, whose singular virtue was this: by the time an ordinary person begins getting organized, they are already deep inside their learning. A member of Rav Ovadia Yosef's household related that when they would travel on outreach journeys to inspire communities in outlying areas, before Rav Ovadia even had time to bring his second foot into the car, he had already opened his sefer. And when they returned home, before anyone had time to take off their suit jacket, get settled, or prepare a drink, Rav Ovadia was already engrossed, eyes fixed on writing a responsa. The alacrity of great individuals is precisely what allows them to utilize their time to the utmost.
Another person related: "I went to visit a sick relative at Shaare Zedek Hospital, and as I entered the elevator, I saw Rabbi Shlomo Zalman Auerbach coming down. It turned out he had also come to visit someone in that same building. I went up and told the patient, 'I just saw Rabbi Shlomo Zalman here.' He said, 'Yes, this is already the third time he has visited today.' That person thought to himself: Look at that. My schedule is not nearly as pressed as Rabbi Shlomo Zalman's, with all the shiurim he delivers, the public receptions, and the responsa he writes, yet he found time to visit three times, while I only just managed to find the time now." Great people find time for everything because they do everything with alacrity. But when someone does things with sadness and a lack of enthusiasm, no benefit will come of it.
A person will always find loss in idle chatter. Rabbeinu Yonah writes that idle talk is usually the root cause of idleness, and the evil of idleness has already been explained in many places. And why is idle talk attributed specifically to the lips - "mere talk of the lips" (*devar sefatayim*)? Because it is unworthy of settling upon the heart. The greatest tragedy of idle talk is the waste of time. The Vilna Gaon writes that this is the greatest *yetzer hara* that exists. And what stands in opposition to it? The greatest virtue in the world: words of Torah. One opposite the other: what does the evil inclination attempt to do by every means? To drag a person into idle talk.
In the past, one could speak of "idle chatter." Today, a person does not even need a conversation partner - he converses with his smartphone, and this is the greatest test. What is the entire issue? Valuing time. Holding time dear, treasuring every moment. Some people act as if they have an endless surplus of this commodity called time: wasting it here, wasting it there, browsing here, scrolling there. And this is speaking even without committing any sin: even if one commits no transgression at all, but is merely "staying updated." A person should examine how much time he spends each day catching up on news - what happened here, what happened there, and how the situation is unfolding. One looks and wastes hours every day. A person once shared that he threw away his smartphone. When asked what prompted this, seeing as he had committed no transgressions with it, he replied: "There is an app that shows screen time, and I saw that I was burning hours every day engaged with this device. I threw it away - I want to be a free man; I do not want to be enslaved." This is "mere talk of the lips leads only to loss": wasting time, occupying oneself with matters other than words of Torah, is something in which loss will always be found. And according to the Vilna Gaon, this is the greatest *yetzer hara* a person faces: to tear oneself away from Torah.
Another interpretation: "Mere talk of the lips" refers to a person who boasts about what he plans to do - "I have a plan, I am going to do such and such." Our Sages say: "Thought is detrimental even in matters of Torah" (Sanhedrin 26b). This is something many do not realize, and today people even promote methods that run directly contrary to it. There is a book and a popular concept authored by a non-Jew that is now being "koshered," and even lecturers within the Torah community promote it: think positive thoughts, visualize how everything is going well, and it will go well. When someone once asked whether there are Torah sources for this, the answer given was: the sources indicate the exact opposite. Chazal state that overthinking and visualizing outcomes is detrimental even to Torah study, and Rashi explains there that when a person plans "I will do such and such" and visualizes his success, this thought actually serves to foil the matter so that he will not succeed. When a person engages in "guided imagery," as it is called today, not only does it not help him, but quite the contrary. And this is what the verse says: "Mere talk of the lips leads only to loss" - when a person vocalizes his plans with his lips, saying "I will do such and such," it invites prosecution in Heaven and nullifies the matter.
He is hindered from Above so that he cannot carry it out. Therefore, do not boast with your mouth. Plan on taking action, but visualizing how one performs and succeeds, feeling as though the deed is already accomplished - no. One must pray to the Holy One, blessed be He, that He assist and help, and then one will succeed. People often quote the saying: "Think good, and it will be good." The first question to ask is: Where is that written? It is not found in early sources; it is a Chassidic aphorism attributed to the Tzemach Tzedek of Chabad. And when asked about this adage, he explained: "Think good and it will be good" means that if one places his trust in Hashem, then it will be good. But merely walking around with positive thoughts and saying "such and such will happen" - who says it will? Is the Holy One, blessed be He, bound to execute your plans? "I thought it" - and what if you thought it, what does that have to do with the Master of the World? Trust in the Master of the World - that is the meaning of "think good": trust in Hashem that He will be my help, and then it will be good. But to imagine that one can generate good through the sheer power of thought alone is something nowhere to be found in Chazal. One should always verify: whenever seeking a source for a concept, check whether Chazal said it or not. In our case, Chazal said the exact opposite. A full responsa has been written on this topic, and great Torah scholars have spoken out against taking a non-Jewish concept and disseminating it among the Torah-observant public as if it were authentic Judaism, when in truth it has no connection to Judaism whatsoever.
The Vilna Gaon explains: "In all labor (etzev) there is profit (motar)" - in every action a person performs in his work, there is profit. But "mere talk of the lips (devar sefatayim)" - when a person speaks excessively - not only yields no profit, but actually causes him loss and lack. And so it is in Torah as well: anything a person toils over with difficulty and effort (atzev) to achieve something in Torah or fulfill a mitzvah brings profit (lemotar) - it brings him advantage and gain. But one who merely speaks with his lips that he will do this and that will experience nothing but want. Talk hinders action: do not talk, go and do. When you talk about what you are going to do, it may ultimately lead to you not doing it at all.
The Malbim explains this based on the teaching of Chazal: "The reward of a house of mourning is silence" (agra d'vei tamya shetikuta). What is the reward received in a house of mourning? For remaining silent. For whenever misfortune befalls a person, it is fitting for him to feel grief in his heart and remember: "My sins have turned these away," "Look upon my affliction and my labor, and forgive all my sins." Whenever trouble strikes, a person should say: Master of the Universe, behold my affliction, and in that merit forgive my iniquities; and he should contemplate repentance in his heart. This is the essence of aninut and mourning over the deceased, and this is "the reward of a house of mourning is silence": to be silent and realize that our sins caused this. Likewise, Chazal said, "It is better to go to a house of mourning... and the living will take it to heart" - so that in all sorrow (etzev) there will be gain and reward. For all such sorrow, where he takes responsibility for the sin upon himself and knows it stems from his misdeeds, he will receive a reward.
However, all of this should remain in his heart. "Mere talk of the lips" - one who speaks excessively and complains against Hashem's actions: "Why did Hashem do this to us? Why did He bring such trouble upon us? What did this righteous person do to deserve this?" - leads only to lack; there is nothing in it but deficiency. And what reward did Aharon receive? "And Aharon was silent" (Vayidom Aharon) - Aharon remained silent and received a reward for it. The reward of a house of mourning is silence: be silent and accept the judgment of Heaven with love, and through this you will receive a much greater reward. Complaining, on the other hand, will only bring upon a person further trouble and suffering.
עֲטֶרֶת חֲכָמִים עָשְׁרָם אִוֶּלֶת כְּסִילִים אִוֶּלֶת׃ (כד) - The crown of the wise is their wealth; the folly of fools is foolishness. (24)
Rabbeinu Yonah explains: Wealth is a diadem for the wise, a crown for the wise. For as the verse says, "the wisdom of the poor person is despised" - no matter how clever or wise a poor person may be, his wisdom is often scorned. It is therefore beneficial for a wise person to possess wealth, because people then respect his words, and his message is heard. Furthermore, when the wise prosper with wealth, they inspire the love, fear, and service of Hashem in the world, and they work to humble the wicked and the flatterers while uplifting the stature of truth in the world.
However, wealth in the hands of fools is foolishness for them, something harmful and destructive. First, because of his wealth, his heart will become haughty. Second, people see that this person is wealthy and successful, and they follow in his ways: just as they are fools, the public will also walk in the way of fools; just as they are corrupt, people will also follow that foolishness. As we have discussed before, evilim and kesilim does not refer to people with limited intellect, but to those who choose the path of evil and folly. Thus, says Rabbeinu Yonah, when they are wealthy, the masses cling to them and follow their corrupt ways, for people tend to emulate and latch onto the wealthy and successful. Third, the wealth itself enables them to indulge all their physical desires with their money. This is yet another reason why wealth for fools causes harm and offers no benefit. And why does the verse repeat "folly... foolishness" (ivelet... ivelet)? Rabbeinu Yonah explains that this emphasizes the point, like tying one knot upon another: the folly of fools is absolute folly, and wealth in the hands of fools does nothing but damage.
Rabbeinu Yonah further explains: When the wise occupy a lowly status, the folly of fools will not be recognized on earth. Why? Because people will choose the path of wickedness and consequently be considered wise. If you ask people who are distant from mitzvot whether the path of wickedness is negative, they will tell you: Not at all, it is positive - live your life, think of yourself, be free. They turn a corrupt and detestable path into an ideal lifestyle. But if "the crown of the wise is their wealth," if the wise held the wealth and the positions of authority, everyone would recognize that the folly of fools is truly folly, and they would not view it as an ideal path. Why do people actually think that way? Because wealth is given to fools, and consequently it seems that the folly of fools is not folly at all but wisdom, that this is how one ought to live, for they are the leaders, ministers, and magnates of the country. But if the wise were the leaders, everyone would understand that folly is a ruined path that must be avoided.
The Vilna Gaon explains: Wealth serves as a crown and a shield for the wise. It protects them and befits them, preventing them from being degraded in the eyes of the masses. As the Gemara states: If an unlearned person (am ha'aretz) supports a Torah scholar, the scholar appears to him like an earthenware vessel, which once broken can never be repaired. Thus, when a scholar is in a subservient position before a wealthy person, the wealthy person looks down on the scholar and the Torah student, feeling that he is sustaining him. Likewise, when a scholar derives benefit from a wealthy person, the wealthy person belittles him: "You see, he needed me and came asking me for help." Therefore, when the wise possess wealth, it is fitting for them, and it serves as a shield so that they will not be held in contempt.
And so it is in Torah as well: the wise are rich in Torah, having learned extensively. After all, "words of Torah are impoverished in one place and rich in another," and the wise person who has studied many places is rich in Torah - it is a crown for him. By contrast, "the folly of fools": the fool does not know, and when asked a question, he answers with words of folly. Why? Because he learned only in an isolated, pinpoint manner, only that specific halachah, and when asked, he tries to answer from his first impression based on what little he has in hand. But he does not realize that there are other sources and other aspects, and that one must encompass the entire matter to know the correct answer. This is the folly: they know little, they are impoverished in Torah, and therefore their answer is an answer of folly. He does not investigate or discover that there is immense wealth in Torah of which he is unaware, and so he thinks that what he knows is the entire Torah.
The Malbim explains: The crown worn by the wise is a sign of their wealth. The meaning of this is that "wealth" here is not material wealth, but the true acquisition. And if the true acquisition is Torah, and regarding the Torah it is said, "It is more precious than pearls" - who is the wealthiest person in the world? The wise person. For he possesses that which is more precious than all pearls, more precious than any valuable thing in the world. The sages used to wear a special crown and distinctive clothing as a sign of their wisdom, and this itself testified to their great wealth - true wealth, the wealth of Torah.
This is like the story told of a great Torah scholar who was destitute and sailed on a ship alongside many merchants. Each merchant spoke of the merchandise he was carrying and the shipping containers he owned, while the sage sat to the side and studied. They decided to mock him and asked, "Well, and what did you bring? What is your merchandise?" He replied, "Me? Container 48." "What container 48? There is no such container here!" They burst out laughing and ridiculed him throughout the entire journey. Sometime later, a storm struck at sea, and the ship was battered and wrecked. People arrived from a distant place, rescued them, and took them in, but everyone's fortunes had gone down the drain, leaving them stranded in a foreign land. The rescuers noticed that one of the passengers was a Torah scholar, so they brought him to their community, where he delivered a sermon on Friday evening. They marveled, "What a great pearl this man is!" They asked him, "Would you be willing to serve as our community rabbi? We have no rabbi to lead and direct our community affairs." He replied, "Gladly, at least I will have the merit to help the public here." They promised him a salary and provided for him beyond measure, a home and all his needs. He then urged them to help the other refugees as well, as they too were Jews, and indeed they helped them. When the merchants met him again, he said to them, "Now do you understand what container 48 is? 48 is the numerical value of mo'ach, the brain. You asked where my merchandise was; I told you it was right here, in my mind. Whereas your merchandise is in the depths of the sea - go search for it. Merchandise is something separate from a person, but Torah is an inseparable part of who we are. Even if you arrive all alone, the Torah announces your worth." This is "the crown of the wise is their wealth": the crown upon the head of the wise reveals that he is the truly wealthiest person, rich in the holy Torah which is more precious than pearls.
The Malbim further explains: The wealth of the wise is a crown to them, because through wisdom, the wise withdraw from worldly desires and rejoice in their portion. And who is genuinely wealthy? "Who is wealthy? He who rejoices in his portion." A wealthy person is not one who possesses more, but one who rejoices in what he has and does not crave more. For the wealthy person who lusts for more, says the Malbim, is truly impoverished, because he is constantly lacking.
Rabbi Eliezer Ben David related that he was once in Persia during the reign of the Shah, back when it was still possible to travel there - and also return. He went to raise funds from the prominent wealthy men there and addressed them with a sermon. He said to them, "You think you are rich? I am richer than you." They looked at him and began to chuckle among themselves - surely he has an overdraft at the bank, yet he claims to be richer than us, and these were exceedingly wealthy individuals! He told them, "Wait, and I will explain. What is the definition of a poor person? Someone who is lacking. And what is the definition of a rich person? Someone who is not lacking. Now consider: I do not have much money. If someone comes and tells me, 'Do a certain task and receive a thousand shekels' - wonderful, I would gladly do it, because I lack a thousand shekels. But if someone approaches you and offers a hundred thousand shekels, you would say to him, 'Forget it, for a hundred thousand I won't even step out of my office.' For a few million - well, you would be willing to hear what the deal is about. But a few hundred thousand shekels does not interest you. What is the conclusion? I lack a thousand shekels, while you lack two million. Who is poorer, you or I? You are far poorer than I am." We thus learn that a poor person is someone who is lacking. And this is what the Malbim says: The wealthy person who craves more and whose eyes are never satisfied with wealth is the truly poor person, for he is in constant need, always wanting more and seeking to acquire more. And who is truly wealthy? He who rejoices in his portion, whose existing means suffice for him. And "the crown of the wise is their wealth" - the crown of the wise is that they are content with little, and that itself is the greatest wealth.
What is the meaning of the conclusion of the verse? The Malbim explains: We have already seen earlier that there is a difference between a ksil [a willful fool] and an evil [a skeptic]. A ksil is someone who knows the rules of wisdom and understands them thoroughly, yet despite this, the desires of his heart overpower him and he acts contrary to the rules of wisdom, contrary to Halachah, and contrary to what he knows to be true. He can be highly intelligent and yet remain a ksil - knowing one thing and doing the exact opposite. By contrast, the evil is the skeptic, the doubter: Who said so? What is the proof? How do you know? What evidence is there that Hashem gave the Torah? What evidence is there that the Torah is binding? The evil is the man of "perhaps" (ulai).
Now, when one approaches a ksil and asks him, "Why do you not observe the mitzvos?" what will he say? "Because I have lusts"? That would not be respectable! Should people say that he simply follows his heart's desires, lacks self-control, and is weak-willed? Therefore, he tells you, "Look, there is no proof, it is not clear, nothing can be definitively proven." In other words, the ksil tries to project ivalus [skepticism], presenting himself as a doubter. The ksil will not admit to being a ksil, nor will he confess his true motives; instead, he dons the feathers of skepticism: "Had it been clear, I certainly would have observed it, but nothing is certain and there is no proof." Yet this is deceptive, for in truth he is not an evil, but a ksil. And this is what is stated elsewhere: "and a fool spreads folly" (Mishlei 13:16) - the ksil spreads a cover of ivalus over his foolishness, masking it behind claims of skepticism.
And this is "the folly of fools is folly": the folly that the fools project - know that it is merely pseudo-folly, meaning it is not a genuine doubt for him. When a person truly doubts, his skepticism is authentic: he genuinely does not know, and such a person can be reasoned with - "You have doubts? Come, let me prove it to you." But with the ksil, the doubt is not genuine; it is merely a cover for his willful foolishness, masking the fact that he wants to indulge his desires while claiming he is merely unsure. It turns out that his very skepticism is in question: you do not truly doubt; you merely pretend to doubt, which is deceitful. The folly of fools is not genuine folly, but deceit and pretense, for he does not entertain true, sincere doubt.
מַצִּיל נְפָשׁוֹת עֵד אֱמֶת וְיָפִחַ כְּזָבִים מִרְמָה׃ (כה) - A true witness saves lives, but he who breathes lies is deceit. (25)
Both Rabbeinu Yonah and the Vilna Gaon explain this verse. It does not say "saves a soul [nefesh]" in the singular, but rather "souls [nefashot]" in the plural, teaching you that one who gives true testimony saves two souls. How so? If there is litigation between Reuven and Shimon over one hundred shekels, and you come and testify truthfully regarding to whom the hundred shekels belong - you have saved two souls. First, you have saved the soul of the victim from the theft they sought to commit against him, and the victim receives his money. Second, you have also saved the robber - by saving him from the sin of robbery. This is the meaning of "a true witness saves souls."
"But he who breathes lies is deceit" - Rabbeinu Yonah explains: Consider a person who is accustomed to lying, so that none of his words can be trusted; it is always tall tales and falsehoods, until it becomes second nature to him. Such a person, even if he has never actually given false testimony in court, and even if his lies are merely what people call "white lies" and not harmful falsehoods - since he has habituated himself to speaking falsely, spinning tales about everything, exaggerating everything, and the truth is not a guiding light before his eyes, falsehood is not loathsome to him and is not distant from him; falsehood has become his close companion. Therefore, when he is faced with a test involving false testimony - he will be capable of testifying falsely as well. You might say: God forbid, false testimony? Yes, indeed. From the moment he "breathes lies," he will also act with "deceit," and he will deceive when it comes to theft, robbery, and fraud. He will have no qualms about cheating, and he will have no qualms about testifying falsely, because falsehood is neither distant from him nor repulsive in his eyes, and he will be capable of deceiving his fellow openly and blatantly - for he has already accustomed himself to telling lies.
The three verses we have studied establish three pillars in a person's spiritual service. "In all labor there is profit" - all toil and effort yield an advantage, provided they are carried out with alacrity and vitality rather than out of sadness and despair; whereas "mere talk" - idle chatter, wasting time, and boasting about what one plans to do in the future - leads only to loss, and according to the Malbim, it also refers to complaining against the ways of the Holy One, Blessed is He, in times of distress, whereas the true reward is found precisely in silence and accepting the divine judgment, as in "And Aharon was silent." "The crown of the wise is their wealth" - wealth in the hands of the wise serves as a shield for them and elevates truth in the world, and at a deeper level, true wealth is the acquisition of Torah and contentment with little, for a wealthy person driven by desire is truly poor; whereas the folly of fools is nothing more than a mask behind which the fool conceals his desires. And finally, "A true witness saves lives" - truthful testimony saves both the victim and the robber alike, whereas one who habituates himself to falsehood will ultimately find that lies and deceit have become his way of life.