Introduction
We continue in Chapter 37, a chapter entirely dedicated to strengthening our faith in divine providence and reward: do not be alarmed by the prosperity of the wicked, and do not lose heart over the temporary downfall of the righteous. In this section of the chapter, King David summarizes this great foundation: one who clings to Hashem will endure forever, while one who turns away from Him experiences only momentary success, and his future is cut off. Let us proceed through the verses.
"Turn Away from Evil and Do Good" - The Serenity of the One Free of Worry
סוּר מֵרָע וַעֲשֵׂה טוֹב וּשְׁכֹן לְעוֹלָם׃ - Turn away from evil and do good, and dwell forever.
Turn away from evil, do only good deeds - and then do not worry about the vicissitudes and misfortunes of the times, nor about troubles yet to come. You will dwell forever in peace and serenity, unburdened by anxiety.
כִּי יְהֹוָה אֹהֵב מִשְׁפָּט וְלֹא יַעֲזֹב אֶת חֲסִידָיו לְעוֹלָם נִשְׁמָרוּ וְזֶרַע רְשָׁעִים נִכְרָת׃ - For Hashem loves justice, and He will not forsake His pious ones; they are preserved forever, but the seed of the wicked will be cut off.
צַדִּיקִים יִירְשׁוּ אָרֶץ וְיִשְׁכְּנוּ לָעַד עָלֶיהָ׃ - The righteous shall inherit the land, and dwell forever upon it.
The Malbim explains: "For Hashem loves justice" - since Hashem exercises providence over the world, He surely executes justice, and He surely will not forsake His pious ones, for abandoning the pious contradicts justice and righteousness. And from the very fact that Hashem executes justice, the continuation necessarily follows: "the seed of the wicked will be cut off," and "the righteous shall inherit the land." Ultimately, the one who succeeds is the righteous person. This aligns with what we noted earlier: even if you witness the downfall of a righteous person, it is temporary; and even if you see the success of the wicked, like Eisav and his descendants who grew and flourished, it is only a fleeting success. In the end, it is the wicked who will fall, and their seed is cut off, whereas the righteous inherit the land - and even the estate of the wicked, as we saw with Mordechai who inherited Haman's house. And unlike the wicked whose success is fleeting, of the righteous it is said, "and dwell forever upon it." "He may prepare it, but the righteous will wear it." Therefore, do not be alarmed when you see the success of the wicked: "Cast your eyes upon it, and it is gone."
History Proves: "And You Who Cling to Hashem Your God Are All Alive Today"
We have already mentioned that historical reality has proven this truth. None of the sects that broke away from the Jewish people endured. Where are the Essenes? Where are the Sadducees? Where are the Boethusians? Where are the Hellenists? Where are Shabbetai Tzvi and his followers? Where are the Frankists? None of them remain. Yet, "And you who cling to Hashem your God are all alive today."
A prominent example: the Karaites possessed immense influence in the era of Ibn Ezra. There were two great Torah scholars who went astray - one named Shaul and one named Anan. Anan was in line to be appointed Gaon, but ultimately they did not appoint him head of the yeshiva, whereupon he rebelled and became a Karaite. Ibn Ezra, when mentioning him and citing his interpretations in order to refute them, adds an ironic "blessing": "May Anan's days be blotted out like a cloud (anan)." From this one can appreciate what formidable forces our sages confronted. And today - who even knows Karaites? Who knows what a Karaite is? A handful of isolated individuals remain in Ramla and Lod, and even they do not know their religion, their philosophy, or anything at all. A scattered remnant of what was once a vast movement. This embodies "they are preserved forever" on the one hand, and "the seed of the wicked will be cut off" on the other. The righteous are the ones preserved across the generations, and they are the ones who will inherit the land and dwell forever upon it - their success is eternal.
"The Mouth of the Righteous Utters Wisdom" - Deliberate in Judgment
פִּי צַדִּיק יֶהְגֶּה חָכְמָה וּלְשׁוֹנוֹ תְּדַבֵּר מִשְׁפָּט׃ - The mouth of the righteous utters wisdom, and his tongue speaks justice.
Rashi explains: When a righteous person comes to address Halachah and render a ruling, first "the mouth of the righteous utters wisdom" - he studies and clarifies what the Torah states regarding each specific matter, and only afterward "and his tongue speaks justice." This stands in sharp contrast to those who lack the proper dread of issuing halachic rulings, shooting from the hip the moment a question is posed to them. Some questions are indeed simple, but many are complex and delicate, requiring careful deliberation and profound analysis. For this reason, the Tanna cautions, "Be deliberate in judgment" - first meditate in wisdom, examine the Halachah thoroughly, and only then render a binding decision.
Mouth and Tongue, Wisdom and Understanding
The Malbim explains the verse differently: "The mouth of the righteous utters wisdom" - the tzaddik conducts himself according to the axioms of wisdom; "and his tongue speaks justice" - in interpersonal relations, where through his discernment he comprehends the ways of justice and equity. The underlying concept is discussed at length in Mishlei: there is a distinct difference between "mouth" (peh) and "tongue" (lashon). The mouth expresses internal depth, which is why it is associated with chochmah (wisdom); the tongue represents kneading and processing, which is why it embodies binah (understanding).
To clarify: there are three stages - chochmah, binah, and da'at. Chochmah is what we have received through tradition from the prophets as the word of Hashem - an axiomatic truth. Hashem stated it, period; I do not necessarily understand its rationale or intuitively identify with it. This is chochmah, the inner dimension represented by the "mouth." Next comes binah: we take that received principle, study it, contemplate it, and after deep immersion arrive at a profound comprehension, thereby deducing one matter from another (mavin davar mitoch davar) - for once the system and its mechanics are understood, one can determine that another case will follow the same logic. This is the tongue, which kneads the food; this is intellectual contemplation. The third stage is da'at: complete, internalized identification with the truth. It is no longer merely something received by tradition - the way we accept that the Red Heifer purifies the defiled while defiling the pure - but a state of absolute knowledge, comprehension, and inner conviction. This is the quality of da'at.
Righteousness and Justice
When discussing "mishpat" (justice), the Malbim consistently distinguishes it from "tzedakah" (righteousness). Tzedakah relates to the realm between man and God - contrary to the common assumption that tzedakah simply means giving charity and is therefore an interpersonal matter. In Scripture, tzedakah means living righteously before the Creator: "And it shall be righteousness (tzedakah) for us if we take care to observe..." (Devarim 6:25). Mishpat, by contrast, consistently governs interpersonal affairs: "Now these are the ordinances (mishpatim) which you shall set before them" (Shemot 21:1) - an entire portion devoted to interpersonal civil law. Therefore, regarding duties between man and God, the text employs "chochmah," for we cannot always comprehend why a mitzvah is structured as it is - why tefillin must be black, why placed on the arm and head, along with countless other details. Mishpat, however, is far closer to human comprehension: if you damage another's property, you must compensate him. For that reason, the verse uses "tongue" here, reflecting a matter that can be kneaded and reasoned through. To be sure, the foundations of all justice are divine wisdom, yet when the Gemara deliberates over the precise payment required, the discussion turns on logical rationale (sevara): from one perspective logic leans here, while from another perspective a stringency applied here warrants leniency there. All monetary deliberations hinge on rationale and logic - Torah logic, to be sure, but reasoned logic nonetheless. Thus, "his tongue speaks justice," because justice is directly accessible to human reason.
"The Torah of His God Is in His Heart" - Torah as an Antidote to the Yetzer
תּוֹרַת אֱלֹהָיו בְּלִבּוֹ לֹא תִמְעַד אֲשֻׁרָיו׃ - The Torah of his God is in his heart; his footsteps shall not falter.
The Me'am Lo'ez cites Midrash Mishlei: As long as words of Torah enter and dwell within a person, the evil inclination (yetzer hara) has no dominion over him. But if the yetzer finds no words of Torah within him, it seizes control, and the person can no longer dislodge it from within himself. It follows that "the Torah of his God is in his heart" is the direct cause of "his footsteps shall not falter," serving as the shield against "the wicked watches the righteous and seeks to put him to death." If the Torah of Hashem is not in his heart, what will protect him? This is precisely what Chazal taught: "I created the evil inclination, and I created the Torah as an antidote for it."
A story was once related to one of the great Torah leaders about a certain "baba" who spent his days dispensing blessings, hailed as a great tzaddik, and so forth. The sage said to them: "I have only one question - how does he cope with the yetzer hara?" They protested: "He is a tzaddik!" He replied: "What kind of tzaddik? Chazal explicitly state, 'I created the evil inclination, and I created the Torah as an antidote for it' - without Torah, there is simply no mechanism in reality to withstand the yetzer. As for this man, you yourselves admit he has no time for Torah study; he spends all day blessing the public and inflating his bank account. How, then, does he combat the evil inclination? Put plainly: you have crowned him a great tzaddik, but without Torah, investigate and you will find that he stumbles in the gravest offenses, because without Torah, there is no defense against the yetzer."
The Order of Study: Pardes, Not "Sepharad"
The Midrash Shmuel explains that this refers to a person who is righteous in his Torah study: initially, "The mouth of the righteous utters wisdom" - he delves into halachah according to his ability; afterward, "and his tongue speaks justice" - he examines the Poskim to see how halachah is ruled in practice, what the law is; and after he has filled his belly with Shas and Poskim in the revealed Torah, then "The Torah of his God is in his heart" - he studies the hidden wisdom of the Torah, which is "in his heart," matters that are not publicized but whose essence is kept within the heart. Only then, "his footsteps will not falter." But if one seeks different orders for himself - yesterday he became a ba'al teshuvah and today he is already half a Kabbalist - this is not the way.
People once quipped: Why is a Sephardi called that after "Sepharad"? Because the correct order is PaRDeS - Peshat, then Remez, then Derash, and only then Sod. Yet there are some who have barely finished with their pacifiers and have already leaped into esoteric wisdom, speaking of sefirot, celestial spheres, and mystical concepts. How did you jump straight there? First study Shas and Poskim! "Sepharad" - first Sod and only then Peshat, Remez, and Derash - that is not the way. The proper path is first Peshat, and after filling one's belly, one may begin to study the deeper realms. For one who acts this way, "his footsteps will not falter" - he will never stumble.
"His Footsteps Will Not Falter" - Who Is Truly Fortunate?
The verse continues to speak of that same righteous person of whom it was said, "The mouth of the righteous utters wisdom," whom justice and equity mandate that Hashem will protect. And not only does he utter wisdom, but "The Torah of his God is in his heart" - he believes in the Torah of Hashem and guards it in his heart. That is, his actions are not merely superficial, nor done for the eyes of onlookers; rather, the Torah is genuinely in his heart, the Holy One, blessed be He, is in his heart, and he cleaves to Him.
And "his footsteps will not falter" - the Malbim explains: his path will not falter from true happiness and fortune. "Ashurav" is related to "me'ushar" (fortunate, approved). And who is the truly fortunate person? One who has an approval, a stamp of validation, on every single thing he does - approved! And who can say this? Only the tzaddik. Can a person who commits transgressions say he is approved? Whose approval did you get? Being "me'ushar" means that every deed I do is approved by the Holy One, blessed be He. This is the bliss of the soul. Therefore, inner peace and true happiness exist only in the service of Hashem. Go out and see how many people in the world rely on Ritalin and various psychiatric medications; attending all kinds of concerts and distractions - yet what is happening to people? True happiness, peace of mind, cleaving to Hashem, serenity, and trust in Him - these are what bring a person tranquility and joy. Therefore, "his footsteps will not falter" - he remains constantly upon the path of true bliss.
"The Wicked Watches for the Righteous" - The Magnifying Glass
צוֹפֶה רָשָׁע לַצַּדִּיק וּמְבַקֵּשׁ לַהֲמִיתוֹ׃ - The wicked watches for the righteous, and seeks to kill him.
And despite all this, the wicked scrutinizes the ways of the righteous, as if examining him under a magnifying glass: perhaps he made some improper remark, perhaps he said something objectionable. Thus did they accuse Rabbi Firer of excluding women because he did not have female performers at a benefit concert. Sir, you, or your mother, or your father, or your brother - someone surely benefited from his services; have you no shame? After all, for whom was he fundraising - for his own pocket? He went to raise funds for you, so that when you are in need, help will be there. A man of chessed beyond all description, who devoted his entire life to the public. And whom did you ultimately hurt? Yourself. But go explain that to the wicked.
This is how the Torah-observant community is constantly viewed: people are always searching for faults and flaws. Yet the finest society here in the Land and throughout the world is the community of Torah-observant Jews. Who can match the examples of chessed found among the observant? The mutual care? The boundaries in the laws of lashon hara? The vigilance against hurting others? Who on the outside even recognizes such concepts? One could spend weeks discussing the contrasts. And yet, "The wicked watches for the righteous": they send an investigative journalist to dig and find something - "What do they think, that they are heavenly angels? We will find dirt on them too." Not that we are perfect; certainly one must always strive to grow. But how can it be that precisely someone wallowing in filth and mire comes to look for flaws in us? Have you finished fixing your own flaws? One could conduct investigative reports on them from now until two thousand years! And when he finds nothing - "and seeks to kill him"; if he could destroy him, he would even be ready to put him to death. From here, it becomes a necessity of justice and equity that Hashem will rescue the righteous.
"Hashem Will Not Abandon Him into His Hand"
יְהֹוָה לֹא יַעַזְבֶנּוּ בְיָדוֹ וְלֹא יַרְשִׁיעֶנּוּ בְּהִשָּׁפְטוֹ׃ - Hashem will not abandon him into his hand, nor condemn him when he is judged.
The Holy One, blessed be He, will not leave the righteous in the hand of the wicked, and even when the wicked summons him to judgment - "nor condemn him when he is judged"; rather, Hashem will reveal his righteousness. And this is what is written: "No weapon formed against you shall prosper, and every tongue that rises against you in judgment you shall condemn" - any tongue that rises against you in judgment, you will ultimately condemn.
The Radak explains: "Hashem will not leave him in his hand" - even if the wicked person comes and slanders the righteous person before the ruler, the Holy One, blessed be He, will not allow him to succeed in his plot. "Nor let him be condemned when he is judged" - the ruler will not convict the righteous person even though the wicked one fabricated libels against him; rather, he will emerge pure and vindicated before him, and the wicked person's plot will come to naught. In truth, many of the greatest figures of Israel were imprisoned due to false accusations: the Vilna Gaon sat in prison - who can even fathom it, a man who was entirely holy of holies and had nothing to do with worldly intrigue, and yet they found a pretext against him as well. Rabbi Shneur Zalman, the Alter Rebbe, was also imprisoned; his accusation was that he sent money to the kollelim in the Land of Israel, and since the regime there was Ottoman-Turkish and the Turks were at war with the Russian government, they alleged that he was supporting the regime's enemies, so the Russians threw him into prison. Rabbi Akiva was in prison as well, along with many others. Nevertheless, the verse promises: "Hashem will not leave him in his hand, nor let him be condemned when he is judged" - in the end, he will be vindicated in judgment.
The Wicked One Who Never Sleeps - The Evil Inclination
In Parashat Vayechi, the holy Ohr HaChaim explains these verses based on the Chazal's teaching that the "wicked one" here refers to the yetzer hara (the evil inclination). "The wicked watches for the righteous" - do not think there is ever a moment when he leaves you alone. As the Chovot HaLevavot puts it: "You sleep concerning him, but he stays awake concerning you." There is no situation where he goes to sleep. It is told that the Rav of Brisk told his son to get up for prayer, and the son lingered. He said to him: "Look, you are still sleeping and the yetzer hara is already up - look how he manages to fool you; he wakes up early while you are still asleep." The son replied: "Father, that is no great feat - the yetzer hara has no yetzer hara telling him not to get up..." In any case, the yetzer hara is the wicked one watching for the righteous, constantly waiting to cause him to stumble.
And what does "nor let him be condemned when he is judged" mean according to this? After all, who saves us from the yetzer? The Holy One, blessed be He, as Chazal say: "Were it not that the Holy One, blessed be He, helps him, he could not overcome it." If so, one might have thought: Hashem could say, "I will take the reward, for without Me you could do nothing, and you have no merit in overcoming it." To this, the verse says: "Hashem will not leave him in his hand" - the fact that you did not fall into the hand of the yetzer is from Me; "nor let him be condemned when he is judged" - yet despite this, I will not consider you as having no merit, but rather I will grant you reward as though you overcame it through your own strength. An absolute wonder.
"Faithful Is Your Employer"
This aligns with what we learned in Pirkei Avot at the end of the second chapter, cited by the Midrash Shmuel on the words of the Tanna: "It is not your duty to finish the work, but neither are you free to desist from it," and nevertheless, "faithful is your Employer to pay you the reward of your labor." The underlying principle is the same: "It is not your duty to finish the work" - when Hashem commands you with mitzvot, you only need to begin, for we say, "Open for Me an opening like the eye of a needle, and I will open for you an opening like the entrance of a hall." The rest the Holy One, blessed be He, accomplishes; He provides the siyata di'shemaya (heavenly assistance).
If so, a person might say: "In that case, should I only receive a reward for the beginning, for just the first step, since the Holy One, blessed be He, carried out the rest?" To this the Tanna says: "Faithful is your Employer" - and who is your Employer (Baal melachtechah, literally the master of your work)? The One who actually performed the work in your stead! The Holy One, blessed be He, says: "I arranged the mitzvot for you, I assisted you - for 'one who comes to purify himself is assisted' - you merely came, and I helped. I am the true worker. Yet despite this, 'He will pay you the reward of your labor' - as though it were entirely your own doing, as if you accomplished everything yourself." All of this is from Hashem's boundless kindness toward us.
"Hope in Hashem and Keep His Way"
קַוֵּה אֶל יְהֹוָה וּשְׁמֹר דַּרְכּוֹ וִירוֹמִמְךָ לָרֶשֶׁת אָרֶץ בְּהִכָּרֵת רְשָׁעִים תִּרְאֶה׃ - Hope in Hashem and keep His way, and He will exalt you to inherit the land; when the wicked are cut off, you will see it.
After demonstrating the greatness of one who trusts in Hashem and the benefit of bitachon - both in this world ("shall inherit the land") and from a spiritual standpoint - he says: even if you sometimes see that the righteous person does not prosper in this world, know that this is so that he will ultimately inherit the land in the World to Come. "Hope in Hashem" - everything is for your benefit, and you only need to maintain hope.
And what is the meaning of "and keep (ushemor) His way"? It is related to "and his father kept (shamar) the matter in mind" - shamar means waited, waiting expectantly to see how the matter would unfold. Similarly, "more than those who watch (mishomerim) for the morning" - not watchmen in the sense of patrols, but those who wait expectantly for the morning; and likewise, "those who cling (hameshamrim) to worthless vanities" - those who wait. Here too: wait. Even if you currently see a temporary setback or temporary loss, wait, for ultimately "He will exalt you to inherit the land" - Hashem will grant you a better life than what you have now, to inherit the land here in this world. And if you do not see this here, and you ask: "Behold, the righteous person died amid suffering, hardship, and pain?" - still, "He will exalt you to inherit the land." The Malbim explains: this refers to the Supernal Land, the land that endures forever, the eternal life of the World to Come. In contrast to this, "when the wicked are cut off, you will see it": there, in the World to Come, you will see that the wicked person who prospered here and felt on top of the world has had his soul cut off from among his people. In truth, the deeper meaning of "you will see" is that you will see that you no longer see him; you will see that, in the end, he paid the price for his actions.
"I Have Seen a Wicked, Ruthless Man" - Roots Without a Future
רָאִיתִי רָשָׁע עָרִיץ וּמִתְעָרֶה כְּאֶזְרָח רַעֲנָן׃ - I have seen a wicked tyrant, striking deep root like a luxuriant native tree.
Even if you see here in this world that the wicked is exceedingly successful - *aritz*, ruling with brute force; *mit'areh*, deeply rooted in this world with sons, daughters, and wealth; *ke-ezrach ra'anan*, like a flourishing and blooming tree, full of roots, branches, and leaves. The Malbim explains that *mit'areh* denotes taking strong root, as in *orot al ye'or* (the reed beds by the river) - sending its roots down near the river, beside the water source. And what is an *ezrach*? It is very interesting: *ezrach* literally means a tree - a tree rooted firmly in the place where it was originally planted. From this, the term was borrowed to refer to an *ezrach ha-aretz*, a native citizen or resident; but the root of the expression is a tree firmly rooted in the place of its original planting.
וַיַּעֲבֹר וְהִנֵּה אֵינֶנּוּ וָאֲבַקְשֵׁהוּ וְלֹא נִמְצָא׃ - Yet he passed away, and behold, he was no more; I sought him, but he could not be found.
Regarding this, David says: Do not be dismayed. You see him only here in this world, but 'yet he passed away' - when he departs from this world, 'and behold, he was no more,' you will not find him there in the World to Come. The Ibn Ezra explains that he and his wealth will soon perish, meaning that even in this world his success is fleeting. And 'I sought him' - I look for him there, in the world to which one passes, thinking perhaps he has success there, 'but he could not be found.' Thus, he has no lasting existence either in this world or in the World to Come.
The Baal Shem Tov's Explanation: Longing for the Previous Wicked Man
The *Toldos Yaakov Yosef* cites a wonderful explanation in the name of the Baal Shem Tov. The Baal Shem Tov asks: 'I sought him' - why would you look for the wicked man? Do you have nothing better to do? Simply speaking, one could say he searches in order to witness the hand of Hashem taking retribution from the wicked, through which His blessed Name is exalted. But the Baal Shem Tov says: it is because after him arises an even greater wicked person, and then people begin to yearn for the first one! 'He passed away, and behold, he was no more' - and immediately 'I sought him': what a pity that wicked man is gone; it would have been better had he stayed, for after him came someone far more dangerous, with sharper teeth.
So it was with Tommy Lapid and his son: as vile as the father was, he was still less of a biter; he did not cause actual damage, he merely talked - barking dogs. But then came the son with sharpened teeth, who caused real harm. The first thing he did upon entering office was to demand all the budgets of observant Jews; he refused to spare anything, even cutting summer camps for disabled and special-needs children. This was no longer wickedness in theory, but wickedness in practice, and people already missed his father. Regarding this it is said, 'He passed away, and behold, he was no more, and I sought him.'
Similarly, for anyone who remembers: before Nasrallah, there was a leader of Hezbollah named Abbas Musawi, may the name of the wicked rot. How did he depart for the world that is entirely evil? Israel eliminated him in an airstrike on his convoy, along with his wife and children. And who arose in his place? The one who remained a thorn in the side with whom no one knew how to contend. Musawi was even considered moderate by comparison, and people already longed for him. A new evil arises - 'and I sought him' - people already seek the previous one and ask: where is he?
Where the Solutions Lie
Incidentally, as has been noted before, the solutions to our diplomatic and security problems do not lie in the realm of weapons and arsenals at all. Anyone who knows what occurred following the assassination of Musawi remembers that it was followed by the bombing in Argentina that claimed dozens of lives, and after that another bombing in Buenos Aires claiming dozens more. Afterward, it was said within the defense establishment that had they known in advance what reaction to expect, they would have thought twice before targeting him. The price was exceedingly heavy.
The solutions lie in the realm of repentance, in divine service, in drawing close to God. Look for the solution in the right place. Otherwise, 'the face of the generation is like the face of a dog.' What does a dog do when struck? It tries to bite the stick. What do you want from the stick? Someone is beating you - bite the leg of the one striking you, and see how he flees! Yet we occupy ourselves with the stick. Not that they do not deserve to be struck - of course they deserve to be struck; but that is not the solution to the problem. The solution is repentance: 'If you walk in My statutes... then I will grant peace in the land' - that will solve the problems. Not a policy of targeted assassinations, striking them here or hitting them there; that is like applying cupping glasses to a corpse. It may help buy a little time, but tomorrow another will rise with new schemes. The solution to our problems lies only with the Holy One, Blessed be He.
"Mark the Blameless, and Behold the Upright"
שְׁמָר תָּם וּרְאֵה יָשָׁר כִּי אַחֲרִית לְאִישׁ שָׁלוֹם׃ - Mark the blameless man, and behold the upright, for there is a future for the man of peace.
Therefore, he tells you: walk in simplicity and wholesomeness (temimut). Do not pay attention to the success of the wicked here in this world; instead, cling to Hashem with simple faith. And what is a tam (a wholehearted, blameless person)? One who accepts everything that happens to him; whatever befalls him he receives with pure faith, asking no questions about the Holy One, blessed be He. Rabbi Raphael of Bershad was once asked: "Through what did you merit long life?" He answered them: "I never asked questions about the Holy One, blessed be He. There are people who have challenges and questions about the Holy One, blessed be He, and Hashem wants to answer them, so He summons them up to Heaven: 'Come, I will give you answers...' I do not ask questions; whatever Hashem does is all for the good." Walk with the Holy One, blessed be He, with wholehearted faith, and do not be perturbed by the success of the wicked here, for there is a World to Come, and there the Holy One, blessed be He, will bring every hidden thing to judgment.
Rashi explains "Mark the blameless man" (shemor tam) - observe the ways of the wholesome and blameless; watch their footsteps, so to speak, gaze at their deeds and learn from them. And then "and behold the upright" (u're'eh yashar), which the Malbim explains: you will see the uprightness of Hashem regarding reward and punishment. What appears to you here as injustice - you will see that the Holy One, blessed be He, pays the wicked the recompense for his evil deeds, and the righteous receives a good reward. "For there is a future for the man of peace" (ki acharit le'ish shalom) - the tzaddik has an ultimate future there in the World of Souls, and this is the true ultimate destiny of man; there is a lasting future for that person who makes peace with the Holy One, blessed be He.
וּפֹשְׁעִים נִשְׁמְדוּ יַחְדָּו אַחֲרִית רְשָׁעִים נִכְרָתָה׃ - But transgressors shall be destroyed together; the future of the wicked shall be cut off.
In contrast to "there is a future for the man of peace" - the transgressors are destroyed "together," which the Malbim explains to mean: the soul together with the body. And lest you say, perhaps only the body remains in the grave? About this it is said, "the future of the wicked shall be cut off" - even what remains at the end, namely the soul of man, is also cut off. Therefore, do not ask why the wicked prospers here in this world - "and He repays those who hate Him to their face, to destroy them" (Devarim 7:10); He pays him here in order to destroy him from the life of the World to Come. And just as one should not question the success of the wicked, so too one should not question the suffering of the righteous.
Conclusion of the Psalm: "Because They Took Refuge in Him"
וּתְשׁוּעַת צַדִּיקִים מֵיְהֹוָה מָעוּזָּם בְּעֵת צָרָה׃ - And the salvation of the righteous is from Hashem; He is their stronghold in time of trouble.
The salvation of the righteous - that Hashem will save them with an everlasting salvation - comes from before Hashem. Do not wonder here in this world why you do not see him receiving his reward; his reward is eternal and preserved before Hashem. And along with all this, even in this world Hashem does not abandon them completely: "He is their stronghold in time of trouble," to rescue them from the troubles of this world.
וַיַּעְזְרֵם יְהֹוָה וַיְפַלְּטֵם יְפַלְּטֵם מֵרְשָׁעִים וְיוֹשִׁיעֵם כִּי חָסוּ בוֹ׃ - And Hashem helped them and delivered them; He will deliver them from the wicked and save them, because they took refuge in Him.
King David concludes: Hashem helps the righteous person and delivers him from the troubles that press upon him here, and also delivers him from the wicked so that they cannot harm him. And the reason for all of this - "because they took refuge in Him": by placing their refuge in Hashem, they are saved.
In summary: The conclusion of the chapter establishes one fundamental principle: since Hashem loves justice and exercises providence over the world, it necessarily follows that He will not abandon His pious ones, and that the seed of the wicked will be cut off. Therefore, "turn from evil and do good," and you will dwell in tranquility without worry for the future. The tzaddik builds himself systematically - wisdom, justice, and the Torah of his God in his heart - and therefore his path will not falter from true happiness, with the Torah serving as the antidote to the yetzer hara and as his shield. Even when the wicked scrutinizes him through a magnifying glass and seeks to slay him, "Hashem will not leave him in his hand, nor condemn him when he is judged," and He even grants him reward as if he overcame it entirely on his own. And if success tarries - "hope in Hashem and keep His way," wait: either to inherit the land here, or to inherit the celestial land that endures forever. The wicked person may appear like an indigenous tree, flourishing and rooted, yet "he passed away, and behold, he was no more," in this world and in the World to Come alike. Therefore, mark the blameless man, do not ask questions about the Holy One, blessed be He, and know that the solution to every problem lies in teshuvah and closeness to God - "He will deliver them from the wicked and save them, because they took refuge in Him." May Hashem grant us this merit, Amen and Amen.