The wise woman builds her house while folly plucks it down with her own hands. The heart knows its own bitterness; righteousness exalts a nation; and in the fear of Hashem is strong confidence.
Tap any Hebrew word to reveal its root, value, and meanings.
Every wise woman builds her house; But the foolish plucks it down with her hands.
verse value 2943
Insights
Verse structure: 7 words, 33 letters. The shortest word is "women" (נָ֭שִׁים, 4 letters) and the longest is "tears·it·down" (תֶהֶרְסֶֽנּוּ, 6 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "women" (נָ֭שִׁים), "with·her·hands" (בְּיָדֶ֥יהָ), "tears·it·down" (תֶהֶרְסֶֽנּוּ). 7 unique roots are used. Frequent roots: "wise" (root חכם, 93x in Proverbs); "her·house" (root בית, 38x in Proverbs); "women" (root אשה, 24x in Proverbs). The etnachta (major mid-verse pause) falls on 'her·house', dividing the verse into phrases of 4 and 3 words. Full calculation: חַכְמ֣וֹת [wise] (474) + נָ֭שִׁים [women] (400) + בָּנְתָ֣ה [builds] (457) + בֵיתָ֑הּ [her·house] (417) + וְ֝אִוֶּ֗לֶת [and·foolishness] (443) + בְּיָדֶ֥יהָ [with·her·hands] (31) + תֶהֶרְסֶֽנּוּ [tears·it·down] (721) = 2943.
Rashi
The wisest of women Heb. חכמות, vowelized with a “patach,” is not a noun, but [it means that] the wisest of women build their houses, for they are preserved by them, like the wife of On the son of Peleth, as is explained in the chapter entitled “Chelek.” but a foolish one Heb. ואולת. But a foolish woman. tears it down with her hands She tears down her house. This is Korah’s wife.]
Ibn Ezra
"Wise women" (chachmot) — Wisdom [personified] builds her house; and the foolish woman tears down her house with her own hands.
Ralbag
"Wise women" — Behold, each of the wise women builds her house through her wisdom, for she maintains the household and guards the possessions within it; and the foolish woman tears down her house with her own hands, on account of her lack of attention to the household. And this is also an allusion to the wise woman [faculty] who serves the intellect wisely by means of her perception, to build its house in matters of theoretical understanding, for she helps greatly in building the house; but the foolish woman [faculty] is not stirred to this, but rather tears down with her hand the house that the intellect ought to have built.
Metzudat David
"The wise ones among women" — each one of the wise women "builds her house," meaning she establishes her household on its foundation. "Tears it down" — she destroys her house with her own hands.
Malbim
"Every wise woman [builds her house]" — The sage depicts wisdom and folly as two women. He likens wisdom to a woman, because the soul that receives wisdom receives it from the supernal intellect that emanates it, and the souls that learn and grow wise are the good women, "women of valor," who listen to their supernal husband, and He pours forth upon them from His spirit to make them wise in His truth. And the foolish and wanton women are harlots who go out from under their husbands, to walk in darkness without light, on crooked paths, paths of death. Now, the branches of wisdom are very many and without end, and wisdom as a whole, which gathers together all the particulars of the various wisdoms, is depicted metaphorically as a house built from many pieces of wood, stones, sand, plaster, and beams; and when these are joined together, a king's sanctuary is built. And so he depicts it: "Every wise woman builds her house" — wisdom as a whole, which builds the sublime house: all the wise women join in this building — all the souls that are made wise in the fear of Hashem, the prophets and the sages who understand what is truly good — they build the house. "But the foolish plucks it down with her hands" — but folly, which casts doubts upon all the laws of wisdom, this woman does not build, but only destroys and demolishes, for the entire power of folly is only to destroy the laws of wisdom by which wisdom builds a house, while she [folly] occupies herself with destroying rather than building, with demolishing rather than establishing.
He who walks in his uprightness fears Hashem; But he who is perverse in his ways despises Him.
verse value 1181
Insights
Verse structure: 7 words, 31 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "fears" (יְרֵ֣א, 3 letters) and the longest is "in·his·uprightness" (בְּ֭יׇשְׁרוֹ, 5 letters). Words sharing gematria 26: Hashem, despises·Him. 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "in·his·uprightness" (בְּ֭יׇשְׁרוֹ), "and·he·who·turns·aside" (וּנְל֖וֹז), "despises·Him" (בּוֹזֵֽהוּ). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 86x in Proverbs); "his·ways" (root דרך, 74x in Proverbs); "he·who·walks" (root הלך, 35x in Proverbs). First appearance of the root בזה ("despises·Him") in Proverbs. The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 3 words. Full calculation: הוֹלֵ֣ךְ [he·who·walks] (61) + בְּ֭יׇשְׁרוֹ [in·his·uprightness] (518) + יְרֵ֣א [fears] (211) + יְהֹוָ֑ה [Hashem] (26) + וּנְל֖וֹז [and·he·who·turns·aside] (99) + דְּרָכָ֣יו [his·ways] (240) + בּוֹזֵֽהוּ [despises·Him] (26) = 1181.
Rashi
He who fears the Lord goes in his uprightness Heb. ירא ה', he who fears the Lord, and he who is crooked in his ways... despises Him The Holy One, blessed be He.
Ibn Ezra
"He who walks in his uprightness" — in the way of his uprightness. "despises Him" (bozehu) — [i.e., he despises] the fear of Hashem.
Ralbag
"He who walks in his uprightness" — Whoever walks in uprightness fears Hashem, for Hashem guides such a person through His Torah and His commandments; and whoever turns aside from the ways of uprightness despises Hashem.
Metzudat David
"He who walks in his uprightness" — one who walks in the way of uprightness fears Hashem; and one who turns his ways away from uprightness despises the one who walks in his uprightness, for he considers him a fool.
Metzudat Zion
"And perverse" (naloz) — an expression of turning aside and swerving, as in "and are perverse in their paths" (above, chapter 2).
Malbim
"He who walks in his uprightness [fears Hashem]" — I have already explained that the "upright/straight" person is one whose intellect proceeds straight by its very nature, and the definition of "straight" is the shortest line between two given points; the "upright" person is the one who proceeds with his intellect by the short, straight path. In particular this applies to matters of understanding (binah): a person's intellect is constructed in such a way that if it does not turn aside, it will always perceive the truth, as it is written, "God made man upright, but they have sought out many devices" (Ecclesiastes 7:29) — meaning that Hashem made man's intellect so that it would always attain the truth, also along the paths of understanding by which it discerns truth from falsehood; and when it contemplates matters divine, it will understand that there is a God who creates, supervises, rewards, and punishes, and so forth. Likewise, one who turns aside from straightness and seeks many devices and misleading philosophical syllogisms departs from the short, straight line and strays from his path, and then he comes to deny all these fundamentals. This is what the verse means: "He who walks in his uprightness fears Hashem" — for he attains, by straight reasoning and by intelligible proofs, [the knowledge] that there is a God who judges and supervises, and he fears Him because of His greatness, His loftiness, and His punishment and reward. But only one whose ways are perverse, and who seeks many devices and syllogisms perverted from the straight line implanted in the intellect, comes to deny Hashem and to despise Him, for he denies the foundations of divine providence and so forth.
In the mouth of the foolish is a rod of pride; But the lips of the wise shall preserve them.
verse value 2271
Insights
Verse structure: 6 words, 30 letters. The shortest word is "branch·of" (חֹ֣טֶר, 3 letters) and the longest is "in·the·mouth·of·the·foolish" (בְּֽפִי־אֱ֭וִיל, 7 letters). 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "in·the·mouth·of·the·foolish" (בְּֽפִי־אֱ֭וִיל), "branch·of" (חֹ֣טֶר), "pride" (גַּאֲוָ֑ה). 6 unique roots are used. Frequent roots: "wise" (root חכם, 93x in Proverbs); "and·the·lips·of" (root שפה, 46x in Proverbs); "preserves·them" (root שמר, 31x in Proverbs). The etnachta (major mid-verse pause) falls on 'pride', dividing the verse into phrases of 3 and 3 words. Full calculation: בְּֽפִי־אֱ֭וִיל [in·the·mouth·of·the·foolish] (139) + חֹ֣טֶר [branch·of] (217) + גַּאֲוָ֑ה [pride] (15) + וְשִׂפְתֵ֥י [and·the·lips·of] (796) + חֲ֝כָמִ֗ים [wise] (118) + תִּשְׁמוּרֵֽם [preserves·them] (986) = 2271.
Rashi
In a fool’s mouth is a staff of haughtiness A stick of haughtiness, like Pharaoh, who said (Ex. 5: 2): “Who is the Lord that I should hearken to His voice?” but the lips of the wise guard them Heb. תשמורם, like תשמרם. They guard the wise.
Ibn Ezra
"a rod" (choter) — a staff; and it alludes to the tongue, which is likened to a staff — that is, within the mouth of the fool there is a staff, namely the tongue, with which he strikes by speaking with pride. "but the lips of the wise" — [namely] that they do not speak with pride. "shall preserve them" (tishmerem) — the lip shall preserve them, for it speaks concerning each one individually.
Ralbag
"In the mouth of the fool" — Behold, in the mouth of the fool is a rod of pride to destroy him; and the opposite is true of the ways of the wise, for they proceed with a manner of humility and conciliation toward people, which preserves them from all harm.
Metzudat David
"A rod of pride" — pride standing erect like a staff. "Shall preserve them" — from speaking arrogance.
Metzudat Zion
"A rod" (choter) — a staff, as in "and a rod shall come forth from the stock of Jesse" (Isaiah 11).
Malbim
"In the mouth of the foolish [is a rod of pride]" — The fool is one who casts doubt on the laws of wisdom. Now, the laws of wisdom have no rational proof, and one does not come to know them through human intellect — they are only from Hashem. And one who does not grow arrogant and does not presume to transgress the boundary of his own intellect by claiming that through his intellect he can attain everything — such a person submits to the laws of wisdom given by God, and believes in them, and does not dispute them. But the fool's mouth holds a "rod (choter) of pride" — his mouth speaks perversities, the opposite of the way of wisdom, as though his folly were wisdom; this comes from his arrogance, and his arrogance juts out from his mouth like a protruding knot (chatotteret) that grows out of a tree — a play on choter, "rod," and chatotteret, "protrusion." But "the lips of the wise" — the lips depict outward speech, and this term applies to the wise when they speak words of wisdom with "lips," which allude to knowledge (da'at) — meaning, these matters have, for them, returned to the realm of knowledge: because they believe in the laws of wisdom, these are for them like things known through knowledge. This preserves them from arrogance, for they submit to the supernal wisdom and believe in it, since Hashem grants wisdom.
Where no oxen are, the crib is clean; But much increase is by the strength of the ox.
verse value 2054
Insights
Verse structure: 7 words, 30 letters. Verse gematria: 2054 is divisible by 26, the value of the divine name Hashem. The shortest word is "grain" (בָּ֑ר, 2 letters) and the longest is "and·abundance·of·produce" (וְרׇב־תְּ֝בוּא֗וֹת, 9 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "cattle" (אֲ֭לָפִים), "and·abundance·of·produce" (וְרׇב־תְּ֝בוּא֗וֹת), "by·the·strength·of" (בְּכֹ֣חַ). 7 unique roots are used. Frequent roots: "in·the·absence·of" (root אין, 36x in Proverbs); "and·abundance·of·produce" (root רב, 26x in Proverbs). The etnachta (major mid-verse pause) falls on 'grain', dividing the verse into phrases of 4 and 3 words. Full calculation: בְּאֵ֣ין [in·the·absence·of] (63) + אֲ֭לָפִים [cattle] (161) + אֵב֣וּס [crib·of] (69) + בָּ֑ר [grain] (202) + וְרׇב־תְּ֝בוּא֗וֹת [and·abundance·of·produce] (1023) + בְּכֹ֣חַ [by·the·strength·of] (30) + שֽׁוֹר [ox] (506) = 2054.
Rashi
Without oxen the manger is empty Without oxen, the manger is empty, for not even straw is found in the house. empty Heb. בר, clean and empty. This means that without Torah scholars, there is no proper instruction.
Ibn Ezra
"Where there are no oxen" — in this verse he warns [a person] to engage in working the land. "oxen" (alafim) — bulls; and so also: "as a lamb led [to the slaughter]" (ke-kheves aluf, Jeremiah 11:19); that is, because there are no oxen, the trough remains pure and clean, since nothing is there [to fill it]. Another interpretation: where there are no oxen, there is one trough of grain — from the sense of "to buy grain" (lishbor bar) — and the produce would be pure, free of straw. "but much increase" (ve-rov tevu'ot) — and many troughs full of grain, by the strength of the ox; and this is correct.
Ralbag
"Where there are no oxen" — Behold, it happens that from the presence of a thing, and from its absence, the same consequence follows. This is: when there are no oxen, the storehouses of produce that the oxen would eat are found full of grain; and behold, because of this abundance, much produce is found, for much produce depends on the strength of an ox. And it is possible that the intent here — and this is more correct — is: when there are no fattened oxen, which are fattened in the crib with grain, then there will be much produce through the strength of an ox. And he alludes by this to the fact that the material soul, when it is not employed in the service of the intellect, eats the fruit of its produce and destroys it, by using its readiness merely to grow shrewd in attaining material desire; but if it is employed in the service of the intellect, much produce will be attained by its power in matters of theoretical understanding.
Metzudat David
"Where there are no oxen" — in the absence of cattle, the storehouse of grain will be clear and clean; meaning, in a place where there is no Torah scholar, there is no [legal] ruling to be found. "But much" — much produce comes through the strength of the ox, for it plows in the field; meaning, one who accepts upon himself the yoke of Torah, like an ox [accepts] the yoke, will find through it much Torah.
Metzudat Zion
"Oxen" (alafim) — cattle, as in "the increase of your cattle" (Deuteronomy 7). "Crib" (avus) — a storehouse of grain, as in "open her granaries" (Jeremiah 50). "Clean" (bar) — pure and clean.
Malbim
"Where no oxen are, the crib is clean" — The "alafim" are the oxen trained to plow and to work the land. When an ox is trained to plow it is called an "aluf" (from a root meaning trained and accustomed), and there is no need to keep it standing at the crib to fatten it, for it will graze in pastures of grass and yield produce through its own strength, since "much increase comes through the strength of an ox." But where there are no [trained] oxen — that is, if the oxen have not been trained to work the land — then they must be kept standing at the crib to fatten and feed them, so that not only do they fail to increase the produce, they actually diminish it, for they eat up the grain at the crib. This serves as a parable and figure of speech for the following: a person must be like an ox for the yoke and like a donkey for bearing burdens, and must be an "aluf," trained to plow the plot of wisdom and the field of understanding and knowledge; then he will bring forth abundant produce — the produce of the soul and the fruit of the intellect. For souls are not meant for labor; rather, it is the bodies that are the beasts which must be trained to labor in the service of Hashem and in the higher Garden of Eden, and to bring forth abundant produce through the strength of the trained, burden-bearing ox, as it is written, "our oxen are laden [with burdens]" (Psalms 144:14). But one who is not an "aluf," not trained — that is, the fool who disputes wisdom and has not learned its ways — does not work his land; rather, he consumes the grain of wisdom while standing at the crib to fatten and feed himself on the pleasures of this world. And besides being of no benefit, he further damages and consumes the holy produce.
A faithful witness will not lie; But a false witness breathes forth lies.
verse value 1158
Insights
Verse structure: 8 words, 29 letters. The shortest word is "witness·of" (עֵ֣ד, 2 letters) and the longest is "faithful" (אֱ֭מוּנִים, 6 letters). Words sharing gematria 74: witness·of, witness·of. 1 word in this verse appears nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "lies" (יְכַזֵּ֑ב). The root עד appears 2 times in this verse. 6 unique roots are used. Frequent roots: "not" (root לא, 61x in Proverbs). The etnachta (major mid-verse pause) falls on 'lies', dividing the verse into phrases of 4 and 4 words. Full calculation: עֵ֣ד [witness·of] (74) + אֱ֭מוּנִים [faithful] (147) + לֹ֣א [not] (31) + יְכַזֵּ֑ב [lies] (39) + וְיָפִ֥יחַ [and·breathes] (114) + כְּ֝זָבִ֗ים [lies] (79) + עֵ֣ד [witness·of] (74) + שָֽׁקֶר [lie] (600) = 1158.
Rashi
but he who speaks lies and always speaks lies, is a false witness.
Ibn Ezra
"A faithful witness" (ed emunim) — a noun; that is, a witness who speaks faithful things. "will not lie" — at the time of need. "breathes forth" (yafiach) — speaks; and thus it is: "a false witness breathes forth lies" (ed sheker yafiach kezavim).
Ralbag
"A faithful witness will not lie" — One who does not lie, that is, one who hates falsehood, is necessarily a faithful witness when he is asked about some testimony; and one who speaks lies is a false witness.
Metzudat David
"A faithful witness" — The witness who consistently speaks truthfully will certainly not lie in giving testimony. But one who is accustomed to speaking falsehoods, even about matters of little consequence, nevertheless — since he is accustomed to this — will also testify falsely, and one must investigate his words thoroughly.
Metzudat Zion
"Breathes forth" (yafiach) — an expression of speech.
Malbim
"A faithful witness will not lie; but a false witness breathes forth lies" — There is a difference between "sheker" (falsehood) and "kazav" (deception). "Sheker" is a falsehood that is immediately apparent, whereas "kazav" appears true at first, and only in the end is it revealed to be false — for "kazav" refers to something that eventually ceases and does not hold up. Now, a false witness ("ed sheker") must "breathe forth lies" ("kezavim"), for he cannot state something whose falsehood is obvious to all; rather, he must "kazev" — that is, say something whose falsehood is not recognized at first, and only afterward is it recognized to have been false, and this is called "kazav." But a faithful witness will not "yechazev," for he speaks the truth, which remains true forever, as it says, "a true lip shall be established forever" (Proverbs 12:19). And it says "yafiach kezavim" ("breathes forth lies"), for the word "hefach" (breathing/panting) refers to speech that is incomplete — he cannot complete his statement, for then his falsehood would be recognized; he can only "breathe out," deceptively, an incomplete statement. There is also a figurative meaning here: one who testifies to the laws of wisdom and faith will not lie, for his words will be established forever, since the laws of faith are the truth that endures forever. But the fool who testifies falsely in order to dispute the laws of wisdom through his doubts "breathes forth lies," and his misleading arguments, once refined and examined, will not hold up and will prove to be like a failing [stream] ("achzav").
A scorner seeks wisdom, and finds it not; But knowledge is easy to the one who has discernment.
verse value 1460
Insights
Verse structure: 6 words, 25 letters. The shortest word is "is·easy" (נָקָֽל, 3 letters) and the longest is "seeks·scorner" (בִּקֶּשׁ־לֵ֣ץ, 5 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "seeks·scorner" (בִּקֶּשׁ־לֵ֣ץ), "is·easy" (נָקָֽל). 6 unique roots are used. Frequent roots: "wisdom" (root חכם, 93x in Proverbs); "to·the·discerning" (root בין, 46x in Proverbs); "and·there·is·none" (root אין, 36x in Proverbs). First appearance of the root קלל ("is·easy") in Proverbs. The etnachta (major mid-verse pause) falls on 'and·there·is·none', dividing the verse into phrases of 3 and 3 words. Full calculation: בִּקֶּשׁ־לֵ֣ץ [seeks·scorner] (522) + חׇכְמָ֣ה [wisdom] (73) + וָאָ֑יִן [and·there·is·none] (67) + וְדַ֖עַת [and·knowledge] (480) + לְנָב֣וֹן [to·the·discerning] (138) + נָקָֽל [is·easy] (180) = 1460.
Rashi
The scorner sought wisdom When he needs wisdom, he does not find it in his heart.
Ibn Ezra
"A scorner seeks wisdom" — to learn wisdom. "and finds it not" — because he occupies himself with scoffing, he is unable to attain it. "but knowledge is easy to the one who has discernment" — for a discerning man it is easy to learn; he will recall, as in: "and knowledge shall be pleasant to your soul" (Proverbs 2:10).
Ralbag
"A scorner seeks wisdom, and finds it not" — Behold, the scorner seeks wisdom but is unable to learn it, whereas for the discerning person even the deepest matters of understanding are easy — this being the "knowledge of holy ones," that is to say, the knowledge of the ministering angels.
Metzudat David
"And finds it not" — He will not find wisdom in his heart, for his heart has grown fat (dulled); but for the man of understanding it is easy to find knowledge, for he is accustomed to it.
Malbim
"A scorner seeks wisdom, and finds it not; but knowledge is easy to the one who has discernment" — The "letz" (scorner) is one who mocks the laws of wisdom, because there are no [logical] proofs for the laws of wisdom — they are only received [by tradition], and must be accepted with humility and faith. The scorner, whose way is to mock, will mock wisdom, but he will not mock "da'at" (knowledge), which concerns matters known through proof or through the senses. Now, it is difficult for the wise man ("chacham") to attain the level of "da'at" — that is, to know the ways of wisdom with the same clear certainty as things perceived by the senses — because the ways of wisdom are only received [by tradition]. But for the person of discernment ("navon"), who, after investigating the laws of wisdom in order to grasp their reasons and derive one thing from another, "da'at" comes easily: he attains the laws of wisdom with clear certainty, and with ease. The scorner, however, cannot reach this level, for had he understood and easily attained the laws of wisdom with the clear certainty called "da'at," he would not have mocked. For the scorner is not like the fool ("kesil") or the fool ("evil"), who dispute wisdom on account of heresy or desire; rather, he mocks and refuses to accept [the laws of wisdom] because he does not understand them. Yet it is impossible for him to understand them, since one must first accept them by way of faith and tradition. Thus the scorner, when he "sought wisdom and found none," it is because he did not wish to accept its laws, since he mocked them. But the person of discernment accepted the laws of wisdom and understood one thing from another until he arrived at "da'at."
Go from the presence of a foolish man, for you will not perceive the lips of knowledge.
verse value 2394
Insights
Verse structure: 6 words, 28 letters. Verse gematria: 2394 is divisible by 18, the value of chai ('life'). The shortest word is "go" (לֵ֣ךְ, 2 letters) and the longest is "and·you·do·not·know" (וּבַל־יָ֝דַ֗עְתָּ, 7 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "from·the·presence·of" (מִ֭נֶּגֶד), "and·you·do·not·know" (וּבַל־יָ֝דַ֗עְתָּ). 6 unique roots are used. Frequent roots: "to·a·man" (root איש, 80x in Proverbs); "foolish" (root כסיל, 49x in Proverbs); "the·lips·of·knowledge" (root שפה, 46x in Proverbs). The etnachta (major mid-verse pause) falls on 'foolish', dividing the verse into phrases of 4 and 2 words. Full calculation: לֵ֣ךְ [go] (50) + מִ֭נֶּגֶד [from·the·presence·of] (97) + לְאִ֣ישׁ [to·a·man] (341) + כְּסִ֑יל [foolish] (120) + וּבַל־יָ֝דַ֗עְתָּ [and·you·do·not·know] (522) + שִׂפְתֵי־דָֽעַת [the·lips·of·knowledge] (1264) = 2394.
Rashi
Go far away from a foolish wisdom. Do not always associate with him. or you will know lips of knowledge You will eventually not know wisdom.
Ibn Ezra
"Go from the presence of" (lekh minegged) — when the word is joined with a mem it conveys the sense of distance, and when joined with a lamed it conveys nearness to the thing; and the mem here functions in place of two [letters], like the mem in "me'El avikha" ("from the God of your father," Genesis 49:25). That is: "go from the presence of" [means] distance yourself from a foolish man devoid of knowledge, who is [only, in his own estimation,] a man of the lips of knowledge — like [the phrase] "keep your distance from him," that is, from a man whom you did not know to be wise.
Ralbag
"Go from the presence of a foolish man" — [meaning, go away] from associating with him; for behold, you will not perceive the lips of knowledge, since his company will prevent you from that.
Metzudat David
"Go from the presence" — Go far away from the fool. "For you will not perceive" — [meaning] then you will not know the lips of knowledge; as if to say: either distance yourself from him, or your end will be to become like him.
Metzudat Zion
"From the presence" (mi-neged) — from a distance, as in "for you shall see the land from a distance" (Deuteronomy 32:52). "And not" (u-val) — the vav ("and") here stands in place of "or," as in "his father or his mother he has cursed" (Leviticus 20:9).
Malbim
"Go from the presence of a foolish man, for you will not perceive the lips of knowledge" — There is a difference between the fool ("kesil") and the scorner ("letz") mentioned in the previous verse: * The scorner does not mock "da'at" (knowledge), only "chochmah" (wisdom), because there are no [logical] proofs for it, and it is received only by tradition, not by clear certainty; had he attained it with clear certainty, he would not have mocked it. Rather, because he "sought wisdom and found none," he did not reach the level of "tevunah" (understanding), which comes after wisdom — at which point "da'at" would have been easy in his eyes. But the fool ("kesil") is not a scorner — he has accepted the laws of wisdom, but desire has overpowered him. And because the laws of wisdom oppose desire, he therefore "hates knowledge," as it says (Proverbs 1:22): "and fools hate knowledge" — that is, even though he has accepted the laws of wisdom, and even though he attains them like the person of discernment, to the point of knowing their reasons through "da'at," he hates the "da'at" that stands as an adversary to his desire, as it says (Proverbs 13:19): "Desire fulfilled is sweet to the soul, but it is an abomination to fools to depart from evil" — as I explained there. Therefore he hates "da'at," and casts doubts upon the laws of wisdom deceitfully, so as to have a covering over his eyes as he follows the willfulness of his heart. So then, you who know the lips of knowledge: * You may go with the scorner, for the scorner mocks wisdom, not knowledge, as above; * But not with a fool, for he does not accept even knowledge. Therefore, "go from the presence of a foolish man" — for if you go with him, "you will not perceive the lips of knowledge": the knowledge you have acquired, once you bring it forth from your lips, will seem as though you never knew it (for I have already explained that the lips signify knowledge). For by associating with the fool, you will learn from his deeds to follow desire and pleasure, as it says (Proverbs 13:20): "and a companion of fools shall be broken" — and you will become estranged from knowledge, as though you never knew it at all.
The wisdom of the prudent is to look well to his way; But the folly of fools is deceit.
verse value 1979
Insights
Verse structure: 7 words, 31 letters. The shortest word is "the·wisdom·of" (חׇכְמַ֣ת, 4 letters) and the longest is "fools" (כְּסִילִ֣ים, 6 letters). 1 word in this verse appears nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "to·understand" (הָבִ֣ין). 7 unique roots are used. Frequent roots: "the·wisdom·of" (root חכם, 93x in Proverbs); "his·way" (root דרך, 74x in Proverbs); "fools" (root כסיל, 49x in Proverbs). The etnachta (major mid-verse pause) falls on 'his·way', dividing the verse into phrases of 4 and 3 words. Full calculation: חׇכְמַ֣ת [the·wisdom·of] (468) + עָ֭רוּם [prudent] (316) + הָבִ֣ין [to·understand] (67) + דַּרְכּ֑וֹ [his·way] (230) + וְאִוֶּ֖לֶת [and·the·foolishness·of] (443) + כְּסִילִ֣ים [fools] (170) + מִרְמָֽה [deceit] (285) = 1979.
Rashi
The wisdom of a cunning man Heb. ערום, he who is wise. is to understand his way To weigh his paths. but the folly of the fools That is the deceit in their hearts. It will ultimately bring them to foolishness.
Ibn Ezra
"The wisdom of ... is to look well" (chochmat, havin) — an infinitive form; that is, his wisdom gives him understanding of the way that is proper for him. "but the folly of fools" — it drags along deceit, and they constantly scheme to deceive others, to their own ruin.
Ralbag
"The wisdom of the prudent" — The wisdom of the prudent man is that he understands his way, the way he should walk, by being clever regarding the paths and methods that will lead him to what he desires. But the folly of fools is to understand deceit, for they are not clever enough to find the straight paths by which they might attain their desires; therefore they strive to find some wrongful and deceitful thing, thinking that through it they will reach what they seek — and so they do not understand their own way, and they will not attain it.
Metzudat David
"The wisdom of the prudent" — The foundation of the wisdom of the prudent person is to understand his way, so that he not act merely according to happenstance; and the foundation of the folly of fools is the practice of deceit, since they thought that they too would not act merely according to happenstance.
Malbim
"The wisdom of the prudent is to look well to his way, but the folly of fools is deceit" — this connects with [the verse] above. He states that the folly of fools (kesilim) is deceit, for the fool (kesil) is not truly a doubter (Heb. evil); he does not actually harbor doubt about the ways of wisdom. Rather, because he is bound by desire, which leads him into confusion and not the [true] way, and the statutes of wisdom and knowledge stand against him, he deceitfully affects folly and claims that he is in doubt about wisdom and does not believe in it because of the doubts he has. This is deceit, for in truth he is not a genuine doubter. And he prefaced this with: "The wisdom of the prudent (arum) is to look well to his way" — the prudent man (arum) is not [necessarily] wise; that is to say, he has not received the statutes of wisdom from the mouths of the wise so as to know all their paths. Yet he is nevertheless not a simpleton (peti) who is beguiled by everything, for shrewdness (armumit) has entered him, and his intellect discerns to distinguish between good and evil, truth and falsehood, as it is said (Proverbs 1:4), "to give shrewdness to the simple." This shrewdness teaches him to look well to his way, so that he does not walk on a path about which he is in doubt and does not know whether it is good or bad; rather, he strives to understand with his intellect the nature of his way. This is his wisdom: even though he has not received all the statutes of wisdom so as to know all the paths through the tradition from the mouths of the wise, nevertheless, on the particular path that he walks, he takes care to understand it, and from this he attains wisdom in certain particulars. This is "the wisdom of the prudent." If so, [one might ask]: the fool (kesil), who is not a simpleton, how could he walk in the way of folly, which is doubt? [The answer is] that this folly of his is deceit in truth, not a genuine [doubt].
Amends pleads for fools; But among the upright there is good will.
verse value 1542
Insights
Verse structure: 6 words, 25 letters. The shortest word is "guilt" (אָשָׁ֑ם, 3 letters) and the longest is "fools" (אֱ֭וִלִים, 5 letters). 1 word in this verse appears nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "guilt" (אָשָׁ֑ם). 6 unique roots are used. Frequent roots: "and·between" (root בין, 46x in Proverbs); "upright" (root ישר, 35x in Proverbs). The etnachta (major mid-verse pause) falls on 'guilt', dividing the verse into phrases of 3 and 3 words. Full calculation: אֱ֭וִלִים [fools] (87) + יָלִ֣יץ [pleads] (140) + אָשָׁ֑ם [guilt] (341) + וּבֵ֖ין [and·between] (68) + יְשָׁרִ֣ים [upright] (560) + רָצֽוֹן [pleasure] (346) = 1542.
Rashi
Amends for guilt plead for the fools For they sin and have to give money to the one against whom they sinned. And their amends, which they bring him with their money, will plead for them, like the Philistines, as it is stated (I Sam. 6:4f.): “five hemorrhoids of gold, etc. and you shall give honor to the God of Israel. Perhaps He will lighten His hand from upon you.” אשם (amende in French, geldstrafe in German) a fine. but there is good will among the upright apaisement in French (cf. above 11:27), appeasement. The Holy One, blessed be He, is pleased with them.
Ibn Ezra
"Fools mock at guilt" — [i.e.,] each one of them; and the verb is from the language of speech, from the term "ha-meilitz beinotam" ("the interpreter between them," Genesis 42:23) — meaning he argues so as to commit guilt. "but among the upright there is good will" — that one man will please his fellow. And the interpretation is like the matter: "and their sin, like Sodom, they declared" (Isaiah 3:9). Another interpretation: when he commits a guilt, he mocks and says that it [bringing the guilt-offering] is of no use; for this reason they do not bring it, since an ignorant person does not fear sin — and so with all the statutes. But the guilt-offering, among the upright, is favor before the Omnipresent, in that their iniquities are atoned for through it — or alternatively, they mock at sin, and therefore have no qualms about robbing, doing violence, and causing others to sin; but among the upright you will find nothing but the favor of the Omnipresent and of people, which is the straight way — and therefore, on this interpretation, [Scripture] states "good will" without qualification.
Ralbag
"Amends pleads for fools" — Guilt is the cause that makes fools speak, for when they see that they have not attained what they sought, and that their own guilt was the cause of this, they then complain to one another and wonder at what caused this failure, and they state — or rather, whatever causes they invent, which are really their own fault when the flaw in those causes is investigated. But among the upright, the attainment of goodwill is recounted, for they approach matters through their proper causes, and so they attain their goodwill — and in addition to this, they are aided in it by Hashem, may He be blessed.
Metzudat David
"Amends pleads" — The guilt-offering that he brings pleads on his behalf, to atone for his transgression; but among the upright there truly is the favor of Hashem, even without a sacrifice.
Metzudat Zion
"Pleads" (yalitz) — from the term "melitzah" (a figurative or eloquent turn of speech). "Guilt-offering" (asham) — a guilt-offering sacrifice.
Malbim
"Amends pleads (yalitz) for doubters (evilim)" — the melitz (interpreter/intermediary) is one who stands between two people to reveal the thoughts of one to his fellow, who does not understand his language and his hidden meanings — as in, "for the interpreter was between them." And its construction is: "among the doubters (evilim), guilt (asham) pleads," and "among the upright, good will (ratzon) pleads." That is to say: although the doubters are those who harbor doubt and deny the statutes of wisdom and oppose it outright (unlike the fools (kesilim), who do so deceitfully in order to satisfy their desire), and the upright are the opposite of the doubters — their hearts being straight in the ways of understanding, attaining the truth, with the ways of wisdom secure and firmly rooted in their hearts — nevertheless, the inner core of their thoughts and the secrets of their hearts become known. For the doubters are guilty in their own souls (the definition of "guilty" is one who recognizes that he is liable for punishment for his deeds), since the feeling heart senses whether its deeds are good or bad, and the heart of the doubter senses that he is liable for punishment, and his inner soul is bitter over his deeds; while the heart of the upright rejoices and senses that his deeds are pleasing. This is "the interpreter between them" who reveals their hidden secrets: for "guilt" acts as interpreter among the doubters, making known the secret of their hearts, which senses that they are liable for punishment, so that they do not do their deeds joyfully, since their hearts find no rest; while among the upright, "good will" is the interpreter, revealing the secrets of their thoughts — that they sense their deeds are pleasing, and they rejoice in their deeds.
The heart knows its own bitterness; And with its joy no stranger can intermeddle.
verse value 2880
Insights
Verse structure: 7 words, 29 letters. Verse gematria: 2880 is divisible by 18, the value of chai ('life'). The shortest word is "heart" (לֵ֗ב, 2 letters) and the longest is "and·with·its·joy" (וּ֝בְשִׂמְחָת֗וֹ, 7 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "the·bitterness·of" (מׇרַּ֣ת), "and·with·its·joy" (וּ֝בְשִׂמְחָת֗וֹ), "does·not·intermeddle" (לֹא־יִתְעָ֥רַב). 7 unique roots are used. Frequent roots: "heart" (root לב, 57x in Proverbs); "its·soul" (root נפש, 53x in Proverbs); "knows" (root ידע, 35x in Proverbs). The etnachta (major mid-verse pause) falls on 'its·soul', dividing the verse into phrases of 4 and 3 words. Full calculation: לֵ֗ב [heart] (32) + י֭וֹדֵעַ [knows] (90) + מׇרַּ֣ת [the·bitterness·of] (640) + נַפְשׁ֑וֹ [its·soul] (436) + וּ֝בְשִׂמְחָת֗וֹ [and·with·its·joy] (762) + לֹא־יִתְעָ֥רַב [does·not·intermeddle] (713) + זָֽר [stranger] (207) = 2880.
Rashi
One’s heart knows the bitterness of his soul His toil and labor that he toiled with the Torah. Therefore, in his joy a stranger shall not mingle. Another explanation: One’s heart knows the bitterness of his soul Israel, who are of embittered spirit in exile, for they are killed for the sanctification of the Name—in their joy no stranger shall mingle in the future.
Ibn Ezra
"bitterness" (marat) — it speaks of the soul that desires [things]. "can intermeddle" (yit'arev) — from the sense of "erev rav" ("a mixed multitude," Exodus 12:38); that is, the heart ought to know [how] to embitter its own soul and afflict it through fasting, and to restrain it from the pleasures of this world; and in its rejoicing, when it rejoices, no foreign thing shall intermingle — namely, sorrow shall not intermingle with its joy, which is the joy of the World to Come, which has no sorrow with it. Or alternatively, the joy of salvation, as in the matter: "I have rejoiced in Your salvation" (1 Samuel 2:1).
Ralbag
"The heart knows its own bitterness" — The heart of a person, which is the intellect, knows the bitterness of his animal soul and its sorrow, since that soul is a separate entity; but no stranger from among the other faculties of the soul intermingles with it in its joy over what it has attained through its intellectual apprehensions.
Metzudat David
"The heart knows" — A person's own heart knows and feels the bitterness of his soul in the toil of Torah, and no one but him feels this distress; therefore, in the joy of the one who receives the reward, no stranger shares, for he alone receives his reward in full.
Metzudat Zion
"Intermeddle" (yit'arev) — from the language of "mixture" (ta'arovot).
Malbim
"The heart knows its own bitterness" — he explains that this feeling is hidden in the clefts of the heart and the inward parts of a person. The heart of the doubters knows its own bitterness, that its inner soul is bitter and has no rest, for that soul is guilty and feels it; and likewise, in the joy of the heart of the upright, no stranger can intermeddle, for it is an inward matter and a feeling that is very deeply hidden.
The house of the wicked shall be overthrown; But the tent of the upright shall flourish.
verse value 2296
Insights
Verse structure: 6 words, 26 letters. The shortest word is "the·house·of" (בֵּ֣ית, 3 letters) and the longest is "wicked" (רְ֭שָׁעִים, 5 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "shall·be·destroyed" (יִשָּׁמֵ֑ד), "and·the·tent·of" (וְאֹ֖הֶל), "shall·flourish" (יַפְרִֽיחַ). 6 unique roots are used. Frequent roots: "wicked" (root רשע, 81x in Proverbs); "the·house·of" (root בית, 38x in Proverbs); "upright" (root ישר, 35x in Proverbs). The etnachta (major mid-verse pause) falls on 'shall·be·destroyed', dividing the verse into phrases of 3 and 3 words. Full calculation: בֵּ֣ית [the·house·of] (412) + רְ֭שָׁעִים [wicked] (620) + יִשָּׁמֵ֑ד [shall·be·destroyed] (354) + וְאֹ֖הֶל [and·the·tent·of] (42) + יְשָׁרִ֣ים [upright] (560) + יַפְרִֽיחַ [shall·flourish] (308) = 2296.
Ibn Ezra
"but the tent of the upright" — since they do not desire the building of houses like the wicked, and they despise the desire of [this] world, and dwell in tents — Hashem will establish them like a flourishing tree.
Ralbag
"The house of the wicked" — Even though its construction is very strong, it will be destroyed and laid waste, because Hashem, may He be blessed, does not watch over it to protect it from mishaps, and it itself brings great mishaps upon itself because of the wickedness of its deeds. But the tent of the upright, even though it is very weak in its construction, will endure and stand and bear fruit.
Metzudat David
"The house" — meaning, even though it is a strong structure, in the manner of a house. "But the tent" — even though it is temporary, in the manner of a tent, nevertheless it shall flourish and rise higher and higher.
Malbim
"The house of the wicked shall be overthrown, but the tent of the upright shall flourish" — this feeling prophesies to a man what his end will be. "The heart knows its own bitterness" and recognizes that "the house of the wicked shall be overthrown" — even though his house is built in strength, nevertheless in the end it will be destroyed and will not endure. And in his joy, the upright recognize that "the tent of the upright shall flourish" — the upright, even though they have no permanent house but only a temporary tent, one that has not yet sprouted or grown, will nevertheless flourish and grow very great. This is an inward feeling that both the doubters and the upright feel within themselves.
There is a way which seems right to a man, But its end are the ways of death.
verse value 2835
Insights
Verse structure: 6 words, 29 letters. The shortest word is "there·is" (יֵ֤שׁ, 2 letters) and the longest is "before·a·man" (לִפְנֵי־אִ֑ישׁ, 7 letters). The root דרך appears 2 times in this verse. 5 unique roots are used. Frequent roots: "way" (root דרך, 74x in Proverbs); "before·a·man" (root פנים, 41x in Proverbs); "right" (root ישר, 35x in Proverbs). The etnachta (major mid-verse pause) falls on 'before·a·man', dividing the verse into phrases of 4 and 2 words. Full calculation: יֵ֤שׁ [there·is] (310) + דֶּ֣רֶךְ [way] (224) + יָ֭שָׁר [right] (510) + לִפְנֵי־אִ֑ישׁ [before·a·man] (481) + וְ֝אַחֲרִיתָ֗הּ [and·its·end] (630) + דַּרְכֵי־מָֽוֶת [the·ways·of·death] (680) = 2835.
Rashi
There is a way that seems right to a man He commits a transgression and says, “There is no transgression in it.” Another explanation: There is a way that seems right to a man The way of laziness seemed right to Esau, who was a man of the field, “but its end etc.“
Ibn Ezra
"There is"; "also" (yesh, gam) — the two [verses] are connected. The interpretation: there is a straight way set before a man, namely the way of the commandments; and after the way has been set before him, if he turns away from it, he will find the ways of death. And the word "also" (gam) — to include also the abandonment of the straight way. And thus the interpretation: also, on account of the world's merriment and its pleasures, the heart of one who occupies himself with them will suffer pain, for Hashem will cause him pain, and the end of the joy of these pleasures will bring him sorrow.
Ralbag
"There is a way" — which one thinks is right, because the truth about it is hidden from him; and it will already be seen in the end that its outcome is to arrive at paths leading to death — even though there is no sin or guilt in that way itself.
Metzudat David
"Right before a man" — it appears in his eyes that it is right. "And its end" — but the end of the matter is among the ways of death.
Malbim
"There is a way which seems right to a man" — this refers back to what was said above: although at times the way of the doubter seems good in his eyes, because the way of the doubter appears at first to be straight — as opposed to the way of wisdom, which at first appears as though one is passing through thorns and briars, since one must struggle against desire and against the traits of the soul that incline toward evil, as it says above (12:16), "the way of a fool is straight in his own eyes" — nevertheless, its end is "the ways of death." Whereas the way of wisdom: its beginning is thorns, but its end is level ground.
Even in laughter the heart aches; And the end of mirth is heaviness.
verse value 1915
Insights
Verse structure: 5 words, 27 letters. The shortest word is "joy" (שִׂמְחָ֣ה, 4 letters) and the longest is "and·its·end" (וְאַחֲרִיתָ֖הּ, 7 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "even·in·laughter" (גַּם־בִּשְׂחֹ֥ק), "aches·heart" (יִכְאַב־לֵ֑ב), "grief" (תוּגָֽה). 5 unique roots are used. The etnachta (major mid-verse pause) falls on 'aches·heart', dividing the verse into phrases of 2 and 3 words. Full calculation: גַּם־בִּשְׂחֹ֥ק [even·in·laughter] (453) + יִכְאַב־לֵ֑ב [aches·heart] (65) + וְאַחֲרִיתָ֖הּ [and·its·end] (630) + שִׂמְחָ֣ה [joy] (353) + תוּגָֽה [grief] (414) = 1915.
Rashi
Even with laughter that the Holy One, blessed be He, laughs with the heathens in this world. Their heart will ache in the future, and so Scripture says (Isa. 65:14): “And you shall cry out from sorrow of heart.”
Ralbag
"Even in laughter" — The point is that in acts of laughter and idleness, in which one would not think there is any wickedness, the heart nevertheless aches, for they are a cause that withholds from the intellect its perfection; and thus the end of that joy is grief, for this reason.
Metzudat David
"Even in laughter" — even on account of excessive laughter, even though in this he does not transgress any of Hashem's commandments, nevertheless his heart will ache when he receives the recompense for having turned his heart to idleness. "And the end" — meaning, so then its end will be that the joy will turn into sorrow.
Metzudat Zion
"Heaviness" (tugah) — from the language of sorrow and grief.
Malbim
"Even in laughter the heart aches" — therefore, even though you may see on the face of the doubter that he is laughing and the hour is prosperous for him, the heart aches, for "the heart knows its own bitterness" and senses [what will be]; and in the end, he knows that "the end of mirth is heaviness," that the joy is truly sorrow, for he walks in the way of death. And there is a difference between laughter (sechok) and joy (simchah): laughter appears only in one's outward manner, while joy is in the heart. There is one who weeps and laughs [at once] — weeping in his heart and laughing with his mouth, as is told of Rabbi Akiva, who wept and laughed. And this is why it says that there is one who laughs while his heart aches.
The dissembler in heart shall have his fill from his own ways; And a good man shall be satisfied from himself.
verse value 1253
Insights
Verse structure: 7 words, 27 letters. The shortest word is "heart" (לֵ֑ב, 2 letters) and the longest is "from·his·ways" (מִדְּרָכָ֣יו, 6 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "from·his·ways" (מִדְּרָכָ֣יו), "turning·away" (ס֣וּג), "and·from·himself" (וּ֝מֵעָלָ֗יו). 7 unique roots are used. Frequent roots: "man" (root איש, 80x in Proverbs); "from·his·ways" (root דרך, 74x in Proverbs); "heart" (root לב, 57x in Proverbs). First appearance of the root סוג ("turning·away") in Proverbs. The etnachta (major mid-verse pause) falls on 'heart', dividing the verse into phrases of 4 and 3 words. Full calculation: מִדְּרָכָ֣יו [from·his·ways] (280) + יִ֭שְׂבַּע [is·satisfied] (382) + ס֣וּג [turning·away] (69) + לֵ֑ב [heart] (32) + וּ֝מֵעָלָ֗יו [and·from·himself] (162) + אִ֣ישׁ [man] (311) + טֽוֹב [good] (17) = 1253.
Rashi
The one with an impure heart shall have his fill from his ways Esau. and above him is a good man Jacob.
Ibn Ezra
"shall have his fill from his own ways" (mi-derakhav yisba) — [the phrase "backslidden of heart"] stands in place of two [words]; "backslidden" (nasog) is a passive form on the pattern of "mul" [circumcised], and its meaning is "turning away" — and understanding is called "lev" (heart). And thus the interpretation: from his ways — which are the ways of vanity — a man will be sated and turn away from understanding; for Hashem will sate him with the reward of his deeds and feed him the fruit of his ways. "and a good man shall be satisfied from himself" (u-me'alav) — from "aleh zayit" ("olive leaf," Genesis 8:11); and he likens a person's good deeds — the lighter commandments to leaves, and the weightier ones to fruit. And thus it is: "and a good man shall be satisfied" even from a [mere] leaf, and the satisfaction is the reward of the good deed. Another interpretation: "from himself" (me'alav) — meaning of his own accord.
Ralbag
"Shall have his fill from his own ways" — [that is, filled with] the evils of one whose heart backslides from the straight path; and a good man will turn away from him, so that he not be swept away amid all his sins.
Metzudat David
"The dissembler in heart" — the heart that turns back from Hashem shall be filled from his own ways, for his recompense corresponds to his deed. "And away from him" — when he receives his recompense, the good man will be separated from him, so as not to be punished along with him.
Metzudat Zion
"Backslider" (sug) — its meaning is turning backward, as in "and justice is turned away backward" (Isaiah 59:14).
Malbim
"The one whose heart is backslidden (sug lev) shall be filled with his own ways, and a good man [shall turn] away from him" — "sug lev" means one whose heart has turned back, that is, whose heart does not agree with his own deeds, because he senses that his way is not good, as it is said, "the heart knows its own bitterness," "even in laughter the heart aches." Nevertheless, he shall be filled with his own ways, since, having walked in the ways of death, he shall be filled with his ways and receive his punishment. Therefore [the verse continues] "away from him" [with the implied verb] "turns back," [describing] "a good man" — a good man turns aside and turns back away from him: not only does his own heart turn back, but the good man entirely turns and turns aside away from him, and does not act as he acts.
The thoughtless believes every word; But the prudent man looks well to his going.
verse value 1818
Insights
Verse structure: 6 words, 28 letters. Verse gematria: 1818 is divisible by 18, the value of chai ('life'). The shortest word is "simple" (פֶּ֭תִי, 3 letters) and the longest is "to·every·word" (לְכׇל־דָּבָ֑ר, 6 letters). 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "simple" (פֶּ֭תִי), "believes" (יַאֲמִ֣ין), "to·every·word" (לְכׇל־דָּבָ֑ר). 6 unique roots are used. Frequent roots: "discerns" (root בין, 46x in Proverbs); "to·every·word" (root דבר, 45x in Proverbs); "to·his·step" (root אשר, 23x in Proverbs). The etnachta (major mid-verse pause) falls on 'to·every·word', dividing the verse into phrases of 3 and 3 words. Full calculation: פֶּ֭תִי [simple] (490) + יַאֲמִ֣ין [believes] (111) + לְכׇל־דָּבָ֑ר [to·every·word] (286) + וְ֝עָר֗וּם [and·prudent] (322) + יָבִ֥ין [discerns] (72) + לַאֲשֻׁרֽוֹ [to·his·step] (537) = 1818.
Rashi
A fool believes their words and is enticed after them. Another explanation: with laughter the heart aches It is sport for a fool to carry out a sinful plot (above 10:23), and ultimately, his heart will ache. The one with an impure heart is a wicked man, as in (below 26:23) “Impure (סיגים) silver.” סיג is the name of the dross. סוג is the silver mixed with the dross. and above him is a good man And above the wicked man will be the righteous man. A fool believes talebearers, but a cunning man understands his steps Heb. לאשרו, his steps. He waits to quarrel until he knows the matter correctly.
Ibn Ezra
"believes every word" — [inclined] to turn away from the straight path. "but the prudent man looks well to his going" — because of his step, which is proper for him. And the sense: his way, such that he will not turn away from it — therefore afterward [it says]: "a wise man fears" [14:16].
Ralbag
"The thoughtless believes every word" — Behold, the thoughtless man believes every word, and therefore he is enticed by every matter without reflecting whether it is proper to do so or not, and without reflecting on the paths appropriate for reaching that end. But the wise man considers his step carefully — whether it is proper or not, and by which path he should arrive at it.
Metzudat David
"Every word" — [referring to] the words of slander spoken to him. "To his going" — to his true path; that is, to the truth of the matter.
Metzudat Zion
"His going" (la-ashuro) — an expression of path and footsteps, as in "my foot has held fast to his steps" (Job 23:11).
Malbim
"The simple (peti) believes every word, but the prudent (arum) looks well to his going" — after having spoken of the fool (kesil) and the doubter (evil), whose own hearts trouble them and who are not secure in their way, he says that, by contrast, the simpleton (peti) — whose definition is one who lacks knowledge and is easily beguiled, like a silly dove without sense — believes every word, whether the words of the fool or the words of the doubter, without discerning at all, and his heart does not trouble him at all. But the prudent man (arum), who is the opposite of the simpleton, and has shrewdness in his heart to examine everything, will not be beguiled; rather, he understands what is beneficial for his steps, and acts for his spiritual success, as it is said (Proverbs 14:8), "the wisdom of the prudent is to look well to his way," (Proverbs 13:15), "every prudent man acts with knowledge."
A wise man fears, and departs from evil; But the fool behaves overbearingly, and is confident.
verse value 1724
Insights
Verse structure: 7 words, 27 letters. The shortest word is "wise" (חָכָ֣ם, 3 letters) and the longest is "and·fool" (וּ֝כְסִ֗יל, 5 letters). 1 word in this verse appears nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "and·turns·aside" (וְסָ֣ר). 7 unique roots are used. Frequent roots: "wise" (root חכם, 93x in Proverbs); "from·evil" (root רע, 69x in Proverbs); "and·fool" (root כסיל, 49x in Proverbs). The etnachta (major mid-verse pause) falls on 'from·evil', dividing the verse into phrases of 4 and 3 words. Full calculation: חָכָ֣ם [wise] (68) + יָ֭רֵא [fears] (211) + וְסָ֣ר [and·turns·aside] (266) + מֵרָ֑ע [from·evil] (310) + וּ֝כְסִ֗יל [and·fool] (126) + מִתְעַבֵּ֥ר [behaves·overbearingly] (712) + וּבוֹטֵֽחַ [and·trusts] (31) = 1724.
Rashi
A wise man fears retribution. and turns away from evil From the evil. but a fool passes vigorously He strengthens himself to pass vigorously. and slips Heb. ובוטח, and slips and falls to the ground, as in (Jer. 12:5): “and in the peaceful you slip (בוטח),” and Jonathan renders: את מתבטח ונפיל, meaning “you slip and fall.” Others explain this as confidence. In his palace, he is confident, saying, “The evil will not befall me.”
Ibn Ezra
"A wise man"; "quick to anger" (chacham, ketzar) — the two [verses] are connected. That is: he fears Hashem and turns from evil; while a fool becomes enraged and angry with others, and is confident that he will live; and one who is quick-tempered becomes enraged at every occasion — the deed of folly. "and a man of wicked devices" — evil thoughts; he is hated, in that Hashem hates him.
Ralbag
"A wise man fears, and departs from evil" — Behold, the wise man is afraid of things and fearful, and for this reason he guards himself from evil. But the fool is angry and provokes the one whom he ought to fear, and is confident that no harm will befall him from this; because of this trait, great evils come upon him.
Metzudat David
"A wise man fears" — the wise man fears the thing that is frightening and guards himself from it, and therefore he turns away from evil and it does not come upon him. But the fool is filled with wrath, growing angry at everything, and trusts in himself that no evil will befall him — but it is not so, and he is deficient in a matter that should be self-evident.
Metzudat Zion
"Behaves overbearingly" (mit'aber) — from the language of wrath and anger.
Malbim
"A wise man fears, and departs from evil" — Wisdom requires discipline (musar). That is to say: in the ways of one's character traits, every person has two paths — one path is wisdom, and its opposite is folly. And the inclination of the heart tends toward evil, because the mental images that were implanted in the heart from the time of one's birth incline toward desire and the pleasures of the flesh, which are the opposite of the ways of wisdom. So, when the inclination of his heart entices him to turn away from the ways of wisdom, it would be easy for him to heed the counsel of the inclination; therefore he needs something with which to discipline the powers of his soul, so that they do not go beyond the bounds of wisdom. And this discipline is the fear of Hashem — for one who knows that a great King stands over him and watches his deeds will be ashamed and afraid to do anything against His will. Therefore (Psalms 111:10): "The beginning of wisdom is the fear of Hashem" — for it is a precondition for wisdom, and the gateway to it. And this is what it [the verse] means: The wise man — because he fears Hashem, he thereby departs from evil and does not turn away from the counsel of wisdom, for the discipline restrains the powers of his soul from crossing the boundary. But the fool oversteps and crosses the boundary of discipline and the boundary of wisdom, and is confident — for confidence is the opposite of fear, because he does not fear the dread of Hashem nor the glory of His majesty.
He who is soon angry deals foolishly; And a man of wicked devices is hated.
verse value 2514
Insights
Verse structure: 6 words, 28 letters. The shortest word is "does" (יַעֲשֶׂ֣ה, 4 letters) and the longest is "short·of·nose" (קְֽצַר־אַ֭פַּיִם, 7 letters). 1 word in this verse appears nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "short·of·nose" (קְֽצַר־אַ֭פַּיִם). 6 unique roots are used. Frequent roots: "and·man·of" (root איש, 80x in Proverbs); "does" (root עשה, 34x in Proverbs); "is·hated" (root שנא, 28x in Proverbs). The etnachta (major mid-verse pause) falls on 'foolishness', dividing the verse into phrases of 3 and 3 words. Full calculation: קְֽצַר־אַ֭פַּיִם [short·of·nose] (521) + יַעֲשֶׂ֣ה [does] (385) + אִוֶּ֑לֶת [foolishness] (437) + וְאִ֥ישׁ [and·man·of] (317) + מְ֝זִמּ֗וֹת [devices] (493) + יִשָּׂנֵֽא [is·hated] (361) = 2514.
Rashi
A quick tempered man who hastens to avenge his anger. and a man of sinful plots Thoughts of counsels of evil.
Ibn Ezra
"A wise man"; "quick to anger" (chacham, ketzar) — the two [verses] are connected. That is: he fears Hashem and turns from evil; while a fool becomes enraged and angry with others, and is confident that he will live; and one who is quick-tempered becomes enraged at every occasion — the deed of folly. "and a man of wicked devices" — evil thoughts; he is hated, in that Hashem hates him.
Ralbag
"He who is soon angry" — One who is "short of nostrils," that is, who looks into matters only briefly and hastily, without settling and deliberating on them, behold, he acts foolishly, for it is characteristic of foolishness not to approach matters through their proper causes. Likewise, one who is a man of many considerations, who thinks many thoughts over a long time about whether it is proper to do things or not — behold, he is hated, because people cannot obtain from him what they seek except with the greatest difficulty; for whenever he finds some consideration that could apply to what they ask of him, he will not grant their request. This too is a cause of much confusion in his affairs, for one who deliberates over every single matter — whether it is proper to do it or not — in this manner will accomplish nothing, even of the things he needs most badly. Therefore a person must be careful in these matters and not go too deep into them; and so it is fitting for a person neither to rush this deliberation more than is proper, nor to prolong it more than is proper.
Metzudat David
"Short of temper" — one who does not extend his patience and is quick to anger, this is folly for him. "And a man of wicked devices" — one who follows after the thoughts of his heart without weighing whether a matter is good or bad, will be hated by all, by Heaven and by people.
Malbim
"He who is soon angry deals foolishly; and a man of wicked devices is hated" — It is the way of understanding (tevunah) to be slow to anger, and not to take revenge or quarrel immediately, as it is written: "He who is slow to anger has great understanding, but he who is hasty of spirit exalts folly" — and this is one of the ways of understanding. Likewise, the intellect (sekhel) requires this, as it is written: "The discretion of a man makes him slow to anger" — because if he quarrels with his fellow or takes revenge on him, his fellow will in turn quarrel with him and disgrace him, and his own evil will return upon his head. Therefore, "a man of understanding stays silent" (as above, 11:12). And one who is quick-tempered deals foolishly — he is deficient in the ways of understanding and intellect. There is a difference between being "quick-tempered" (ketzar apayim) and being "hasty of spirit" (ketzar ruach): the hasty-of-spirit condition can be found even in one who is slow to anger, for the "apayim" (the nostrils) is the external, outward form of anger, while the "ruach" (spirit) is that which raises up mental images upon the heart. And one who is hasty of spirit cannot quiet his spirit, and he raises up in his heart images of vengeance and hatred; and even though he is slow to anger and does not do evil openly, he keeps his hatred in his heart for an opportune time. And this — although it is not against the ways of understanding and intellect — is against the laws of wisdom, which command that these evil images not be allowed to rise up in the spirit onto the heart, but rather that they be suppressed, and in their place there be raised up images of forbearance, compassion, humility, and forgiveness. And this failure is folly and a deficiency in the ways of wisdom. This is why it says there: "but he who is hasty of spirit exalts folly" — for even though he does not commit an act of folly, he raises it up from the depths of the soul onto the heart. But one who is quick-tempered and takes revenge immediately, in deed, commits folly in action. "And a man of wicked devices" — this refers to one who plots deep thoughts in order to do harm, as it is written: "one who plots to do evil is called a master of devices." And even though such a person may be slow to anger, it is only because he is lying in wait and scheming to trap his fellow in a net — he is hated, because one who lies in ambush in secret to strike his fellow is hated by all.
The thoughtless come into possession of folly; But the prudent are crowned with knowledge.
verse value 2544
Insights
Verse structure: 6 words, 28 letters. The shortest word is "knowledge" (דָֽעַת, 3 letters) and the longest is "and·prudent" (וַ֝עֲרוּמִ֗ים, 7 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "possess" (נָחֲל֣וּ), "and·prudent" (וַ֝עֲרוּמִ֗ים), "are·crowned·with" (יַכְתִּ֥רוּ). 6 unique roots are used. Frequent roots: "knowledge" (root דעת, 29x in Proverbs); "foolishness" (root אולת, 23x in Proverbs). The etnachta (major mid-verse pause) falls on 'foolishness', dividing the verse into phrases of 3 and 3 words. Full calculation: נָחֲל֣וּ [possess] (94) + פְתָאיִ֣ם [simple·ones] (531) + אִוֶּ֑לֶת [foolishness] (437) + וַ֝עֲרוּמִ֗ים [and·prudent] (372) + יַכְתִּ֥רוּ [are·crowned·with] (636) + דָֽעַת [knowledge] (474) = 2544.
Rashi
make knowledge a crown Heb. יכתרו, they make it a crown for their head, and ultimately...
Ibn Ezra
"have inherited"; "bow" (nachalu, shachu) — the two [verses] are connected. That is, folly is their inheritance. "are crowned" (yaktiru) — they acquire the crown of knowledge and rise to the greatness of the wise; therefore "the evil bow" [14:19] — namely the simple ones — before the prudent, who are the good; and "the wicked" and "the righteous" is a doubling of the matter.
Ralbag
"The thoughtless come into possession of folly" — Behold, the thoughtless inherit folly, for they do not examine the paths by which to attain their goal, but are quickly enticed toward it. Whereas the wise wait until they find knowledge, that is, they deliberate with great and wondrous deliberateness, so that it may become clear to them what is proper to do and how they should proceed rightly in order to attain it.
Metzudat David
"Come into possession of" — meaning, they hold fast to their folly as a man holds to his inheritance. "Are crowned" — they hold fast to knowledge and make it a crown for their heads, and glory in it.
Malbim
"The thoughtless come into possession of folly" — I have already explained that the simple person (peti) believes everything, and he is easily persuaded by fools and dullards, like a foolish dove. He receives folly and uncertainties by way of inheritance — like an heir who inherits from others, so he receives from the fools, without knowing what he is receiving and without discerning it at all. But the shrewd (arumim) are the opposite of the thoughtless: they examine everything and do nothing except by knowing well what they are doing and why. And even though they may not be wise and understanding, they are "crowned with knowledge" — knowledge is a crown upon their head, and being crowned with it, they do not act without knowledge, as stated above.
The evil bow before the good, And the wicked at the gates of the righteous.
verse value 2381
Insights
Verse structure: 7 words, 32 letters. The shortest word is "bow·down" (שַׁח֣וּ, 3 letters) and the longest is "and·wicked" (וּ֝רְשָׁעִ֗ים, 6 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "bow·down" (שַׁח֣וּ), "at·the·gates·of" (עַֽל־שַׁעֲרֵ֥י). 7 unique roots are used. Frequent roots: "and·wicked" (root רשע, 81x in Proverbs); "evil" (root רע, 69x in Proverbs); "just" (root צדיק, 66x in Proverbs). The etnachta (major mid-verse pause) falls on 'good', dividing the verse into phrases of 4 and 3 words. Full calculation: שַׁח֣וּ [bow·down] (314) + רָ֭עִים [evil] (320) + לִפְנֵ֣י [before] (170) + טוֹבִ֑ים [good] (67) + וּ֝רְשָׁעִ֗ים [and·wicked] (626) + עַֽל־שַׁעֲרֵ֥י [at·the·gates·of] (680) + צַדִּֽיק [just] (204) = 2381.
Rashi
The evil bend down before the good in the future.
Ibn Ezra
"They inherit," "they bow" — the two are connected; that is to say, folly is their inheritance. "They are crowned" — they acquire the crown of knowledge and rise to the greatness of the wise; therefore "the evil bow," who are the simple, "before the prudent," who are the good; and "the wicked" and "the righteous" are a doubling of the same matter.
Ralbag
"The evil bow" — Behold, here you have evidence of the superiority of the righteous and the good over the wicked and the evil, in that you see that the evil are brought low before the good, and the wicked are found at the gates of the righteous.
Metzudat David
"Bow" — In the end the wicked will be bent over and subdued before the good, and the wicked will go about the gates of the righteous man's house to beg for bread.
Metzudat Zion
"Bow" (shachu) — an expression of bending and lowering, as in "and man is bowed down" (Isaiah 2).
Malbim
"The evil bow before the good" — he says: even though evil is opposed to good, and the wicked to the righteous, nevertheless, when evil comes before good, it bows and submits before it; and likewise, when the wicked come to the gates of the righteous, they bow before him. For it is the nature of evil that it cannot stand in the presence of good, just as darkness cannot stand in the presence of light.
The poor is hated even of his own neighbor; But the rich has many friends.
verse value 2071
Insights
Verse structure: 6 words, 26 letters. The shortest word is "poor" (רָ֑שׁ, 2 letters) and the longest is "even·to·his·neighbor" (גַּם־לְ֭רֵעֵהוּ, 7 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "even·to·his·neighbor" (גַּם־לְ֭רֵעֵהוּ), "and·friends·of" (וְאֹהֲבֵ֖י). 6 unique roots are used. Frequent roots: "even·to·his·neighbor" (root רע, 69x in Proverbs); "and·friends·of" (root אהב, 31x in Proverbs); "is·hated" (root שנא, 28x in Proverbs). The etnachta (major mid-verse pause) falls on 'poor', dividing the verse into phrases of 3 and 3 words. Full calculation: גַּם־לְ֭רֵעֵהוּ [even·to·his·neighbor] (354) + יִשָּׂ֣נֵא [is·hated] (361) + רָ֑שׁ [poor] (500) + וְאֹהֲבֵ֖י [and·friends·of] (24) + עָשִׁ֣יר [rich] (580) + רַבִּֽים [many] (252) = 2071.
Rashi
The poor man is hated even by his friend Even by his friends who accompany him to his wedding and by his close friends. even Heb. גם, an expression meaning even. The poor man is hated The ignoramus, who does not know how to behave properly.
Ibn Ezra
"Also," "despises," "is it not" — the three are connected. The word "also" serves to add [to what precedes], and it is connected with what comes before, with "a man of devices" [14:17]. And so it is: just as a man of evil thoughts is hated, so also — he who despises his neighbor — the poor man is hated, on account of his poverty. "And the rich has many friends" — because of his wealth they are many; and whoever despises his neighbor who deserves to be honored is a sinner.
Ralbag
"The poor is hated even of his own neighbor" — Behold, the man who is poor in wealth or in knowledge will be hated even by his own neighbor; whereas those who love the rich man, whether rich in wealth or in knowledge, are many, for by giving of his wealth a person acquires friends for himself, or likewise by giving of wisdom.
Metzudat David
"Even of his own neighbor" — [hated] even by a poor man like himself, even though the way of things is for those who are equal in some matter to be friends to one another. "Many" — both among the poor and among the rich.
Malbim
(20-21) "The poor is hated even by his own neighbor" [and] "he who despises his neighbor sins" — he says: even though it is natural for love to exist between those who are alike, we observe the opposite — that a poor man hates his fellow poor man, and instead they love the rich man. And this is against the laws of wisdom, which require one to love humility and lowliness, to show favor and grace to the humble, and to hate arrogance. And such a person hates the poor man simply because he is poor and downtrodden — therefore it says, "he who despises his neighbor is a sinner," for sin (chet) is that which causes one to miss the laws of wisdom. Whereas one who shows favor to the humble — this becomes a source of happiness for his soul, for it teaches him to love humility and to hate arrogance.
He who despises his neighbor sins; But he who is gracious to the humble, happy is he.
verse value 1377
Insights
Verse structure: 6 words, 32 letters. The shortest word is "sins" (חוֹטֵ֑א, 4 letters) and the longest is "despises·his·neighbor" (בׇּז־לְרֵעֵ֥הוּ, 7 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "and·is·gracious·to" (וּמְחוֹנֵ֖ן), "humble" (עֲנָוִ֣ים). 6 unique roots are used. Frequent roots: "happy·is·he" (root אשר, 23x in Proverbs). First appearance of the root חנן ("and·is·gracious·to") in Proverbs. The etnachta (major mid-verse pause) falls on 'sins', dividing the verse into phrases of 2 and 4 words.
Ibn Ezra
"Happy is he" — he will be pronounced happy by the mouths of those who are pronounced happy.
Ralbag
"He who despises his neighbor sins" — Behold, one who despises people, to the point that from the wickedness of his character he comes to despise even his own neighbor, is a sinner; and very fortunate is the one who is gracious and looks after the poor and the lowly.
Metzudat David
"He who despises his neighbor" — one who demeans his fellow is a sinner. "But he who is gracious" — one who shows the humble favor and love, happy is he.
Shall they not go astray who devise evil? But mercy and truth shall be for those who devise good.
verse value 2376
Insights
Verse structure: 7 words, 29 letters. Verse gematria: 2376 is divisible by 18, the value of chai ('life'). The shortest word is "evil" (רָ֑ע, 2 letters) and the longest is "do·not·go·astray" (הֲֽלוֹא־יִ֭תְעוּ, 8 letters). Words sharing gematria 518: devisers·of, devisers·of. 1 word in this verse appears nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "do·not·go·astray" (הֲֽלוֹא־יִ֭תְעוּ). The root חרש appears 2 times in this verse. 6 unique roots are used. Frequent roots: "evil" (root רע, 69x in Proverbs); "good" (root טוב, 52x in Proverbs). The etnachta (major mid-verse pause) falls on 'evil', dividing the verse into phrases of 3 and 4 words. Full calculation: הֲֽלוֹא־יִ֭תְעוּ [do·not·go·astray] (528) + חֹ֣רְשֵׁי [devisers·of] (518) + רָ֑ע [evil] (270) + וְחֶ֥סֶד [and·mercy] (78) + וֶ֝אֱמֶ֗ת [and·truth] (447) + חֹ֣רְשֵׁי [devisers·of] (518) + טֽוֹב [good] (17) = 2376.
Ibn Ezra
"Shall they not go astray" — truly, those who plow evil go astray, in accordance with their sowing; for when one plows evil, he strays from the straight path. "But mercy and truth" — shall come to those who plow good.
Ralbag
"Shall they not go astray" — Behold, people who devise evil go astray in their path, for they encounter many obstacles that prevent them from attaining what they seek. But those who devise good find on their paths kindness and truth; and the truth is that their path is made straight for them in the way they intended it, while the kindness is that it is made straight for them toward the good even more than they intended, because of the divine help that accompanies them.
Metzudat David
"Shall they not go astray" — Those who devise evil, do they not go astray in their thinking? For they plotted against another, but in truth it will return upon themselves. But those who devise good — it is kindness and truth, for because of their good thought, kindness will follow upon them, and their thought will be confirmed regarding the one about whom they thought good.
Metzudat Zion
"Go astray" (yit'u) — this term is used for one who wishes to walk in one path but walks in another, and it is applied by extension to anyone who errs in his understanding. "Those who devise" (chorshei) — an expression of thought/planning.
Malbim
"Shall they not go astray who devise evil?" — one who "devises" (choresh) is one who plans to do something in silence, without anyone knowing; and those who devise evil go astray, because one who strays from the path in a place where there are onlookers will be guided back by those passing on the straight path. But those who devise evil in secret turn from the way of wisdom onto a crooked path, and they will always go astray, because there is no one to see and guide them on the way. But those who devise good and conceal their deeds — this comes from the trait of kindness (chesed) and truth. For one who does good openly expects reward, or honor and glory, whereas one who does good for his fellow in secret does not expect payment of reward; and this is because kindness and truth have prevailed in his soul, for this is an act of kindness performed without expectation of recompense.
In all labor there is profit; But the talk of the lips tends only to penury.
verse value 2297
Insights
Verse structure: 5 words, 31 letters. The shortest word is "there·is" (יִהְיֶ֣ה, 4 letters) and the longest is "and·talk·of·lips" (וּדְבַר־שְׂ֝פָתַ֗יִם, 9 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "in·all·labor" (בְּכׇל־עֶ֭צֶב), "profit" (מוֹתָ֑ר), "and·talk·of·lips" (וּדְבַר־שְׂ֝פָתַ֗יִם). 5 unique roots are used. Frequent roots: "and·talk·of·lips" (root דבר, 45x in Proverbs); "there·is" (root היה, 27x in Proverbs). The etnachta (major mid-verse pause) falls on 'profit', dividing the verse into phrases of 3 and 2 words. Full calculation: בְּכׇל־עֶ֭צֶב [in·all·labor] (214) + יִהְיֶ֣ה [there·is] (30) + מוֹתָ֑ר [profit] (646) + וּדְבַר־שְׂ֝פָתַ֗יִם [and·talk·of·lips] (1042) + אַךְ־לְמַחְסֽוֹר [only·to·need] (365) = 2297.
Rashi
In every toil In every toil of work, there is a gain, but in words of vanity, there is only loss.
Ibn Ezra
"In all labor" — [the word "toil"] stands in place of two; that is to say: on account of all the toil and labor that one exerts for his livelihood, there is gain and benefit; but in the toil of the talk of the lips, which are words of idle chatter, there is want. And the meaning is: that everything is lacking, and it only diminishes the surplus of one who exerts himself [in mere talk].
Ralbag
"In all labor" — Behold, in all toil and effort there is gain and benefit for a person, such that the more he labors at it, the more benefit accrues to him. But as for the talk of the lips, effort and abundance in it leads not to gain but to want.
Metzudat David
"In all labor" — In every matter of toil and labor, the exertion of the work will bring a person some advantage and profit; but with mere talk of the lips, the effort expended in it results only in want, for when there are many words, transgression does not cease.
Metzudat Zion
"Labor" (etzev) — toil, too, is called "etzev," for there is exertion in toil. "Profit" (motar) — advantage and relief.
Malbim
"In all labor there is profit; but the talk of the lips tends only to penury" — our sages, of blessed memory, already said (Berakhot 7): "the reward of a house of mourning is silence." That is to say: for every evil that befalls a person, he needs to feel grief in his heart, and to remember that this came upon him because of his sins, and to contemplate repentance in his heart. This is the meaning of mourning and bereavement over the dead — and it is good to go to a house of mourning, that the living may take it to heart — so that in all sorrow there will be profit and reward for him. And all this remains in his heart. But if he expresses it with his lips, it is in the manner of a complaint, grumbling that this was done to him — and this will lead to penury. As it is written: "And Aaron was silent," and he received a reward for his silence, etc.
The crown of the wise is their riches; But the folly of fools remains folly.
verse value 2451
Insights
Verse structure: 6 words, 27 letters. The shortest word is "crown·of" (עֲטֶ֣רֶת, 4 letters) and the longest is "fools" (כְּסִילִ֣ים, 6 letters). Words sharing gematria 437: foolishness·of, foolishness. 1 word in this verse appears nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "their·wealth" (עׇשְׁרָ֑ם). The root אולת appears 2 times in this verse. 5 unique roots are used. Frequent roots: "wise" (root חכם, 93x in Proverbs); "fools" (root כסיל, 49x in Proverbs); "foolishness·of" (root אולת, 23x in Proverbs). The etnachta (major mid-verse pause) falls on 'their·wealth', dividing the verse into phrases of 3 and 3 words. Full calculation: עֲטֶ֣רֶת [crown·of] (679) + חֲכָמִ֣ים [wise] (118) + עׇשְׁרָ֑ם [their·wealth] (610) + אִוֶּ֖לֶת [foolishness·of] (437) + כְּסִילִ֣ים [fools] (170) + אִוֶּֽלֶת [foolishness] (437) = 2451.
Rashi
The crown of the wise is their wealth that they are rich in Torah. the folly of the foolish is folly The ruin of the fools is the folly that they neglected to learn wisdom.
Ibn Ezra
"Their riches" — together with their wisdom, is a glory and a crown upon their head, for wealth aids wisdom. "But the folly of fools" — even though they have wealth, it will not help them to remove it from them, for their folly, even amid their wealth, remains folly — or, a folly unlike any other.
Ralbag
"The crown of the wise is their riches" — Behold, the crown of the wise is their riches, whose existence comes from their wisdom; for through it their good qualities are recognized — in generosity and in righteousness — and by riches as well they are free to devote themselves to the study of wisdom. But the folly of fools, that is, the departure from the already-weak understanding that is in them — behold, their folly is the cause of this, for it is the cause of the wickedness and confusion in their intentions and their deeds, and that loss is the cause of their departing from their senses out of excessive grief and worry.
Metzudat David
"Their riches" — If they attain wealth, it is a crown to them, for all will recognize their splendor and the generosity of their heart when they give to the needy enough for their want, and with a cheerful countenance. "The folly..., etc." — meaning, through the deeds of their folly, the folly hidden in their heart is recognized; for since all their deeds are folly, it is apparent from this that there is yet much more folly lodged in their heart, which will be revealed when the occasion arises.
Malbim
(Proverbs 14:24): "The crown of the wise is their riches" — The crown that the wise wear as a mark of their wisdom is their riches, for the acquisition of wisdom is a true acquisition, and they are the truly wealthy, for it is more precious than pearls. It can also be explained: the riches of the wise are their crown — that is to say, through wisdom they separate themselves from the desires of the world and rejoice in their portion, and this is true wealth: one who does not desire, and whose soul lacks nothing. For the rich man who [still] desires, whose eye is never satisfied with wealth, is the one who is truly poor. "But the folly of fools remains folly" — It has already been explained (at verse 8) that the folly of fools [kesilim] is [in fact] deceit, for the kesil is not the same as the 'evil (a different kind of fool, the doubter); rather, he knows the rules of wisdom, but because of his desire he is compelled to deny the rules of wisdom and to spread out folly, as it is said (Proverbs 13:16): "But a fool [kesil] spreads out folly" — so that he may have a covering for his eyes, he spreads a covering of folly over wisdom in order to blind its eyes. And this is truly deceit, for he himself knows that the rules of wisdom are true. Therefore the folly of the kesil, and his doubts, are [themselves nothing but] folly and doubt — for the folly is not certain to him; it is only folly, that is to say, doubt.
A true witness delivers souls; But he who breathes forth lies is all deceit.
verse value 1989
Insights
Verse structure: 7 words, 27 letters. Verse gematria: 1989 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "witness·of" (עֵ֣ד, 2 letters) and the longest is "souls" (נְ֭פָשׁוֹת, 5 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "delivers" (מַצִּ֣יל), "and·breathes·forth" (וְיָפִ֖חַ). 7 unique roots are used. Frequent roots: "souls" (root נפש, 53x in Proverbs). The etnachta (major mid-verse pause) falls on 'truth', dividing the verse into phrases of 4 and 3 words. Full calculation: מַצִּ֣יל [delivers] (170) + נְ֭פָשׁוֹת [souls] (836) + עֵ֣ד [witness·of] (74) + אֱמֶ֑ת [truth] (441) + וְיָפִ֖חַ [and·breathes·forth] (104) + כְּזָבִ֣ים [lies] (79) + מִרְמָֽה [deceit] (285) = 1989.
Ibn Ezra
"Delivers" — "a true witness" delivers souls that have been taken to death, while one whose custom is falsehood is a deceitful man.
Ralbag
"A true witness delivers souls" — One who testifies truthfully to what he is asked about delivers souls from violence. But a man of deceit speaks lies in his testimony when he is asked about it, and this is a cause of destroying souls through violence.
Metzudat David
"Delivers..., etc." — A true witness delivers souls, for if he testifies so that the murderer is put to death, he thereby saves the lives of people from his hand; and if he testifies to acquit him, then he saves the life of the one on trial. "But he who breathes forth" — one who speaks lies saves, through his lies, a man of deceit, for he assists him with his testimony.
Malbim
"A true witness delivers souls" — that is, one who comes and testifies truthfully before the court, and thereby delivers souls that had been condemned to death through false witnesses — he is the one who truly delivers souls. But as for "he who breathes forth lies" — if he comes to save the accused through words of falsehood (and I have already explained, at verse 5, that Scripture uses the expression "breathes forth lies" [yafiach kezavim] because he cannot state an outright lie, but only a falsehood that seems, for the moment, to be true; and it says "breathes forth" [yafiach] because it is an incomplete utterance) — such a one does not [truly] deliver souls, for he acts through deceit and fraud, and he is not called by the ultimate name "one who delivers souls" unless he comes through truth and not through deceit.
In the fear of Hashem a man has strong confidence; And his children shall have a place of refuge.
verse value 1022
Insights
Verse structure: 6 words, 29 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְ֭הֹוָה, 4 letters) and the longest is "confidence·of·strength" (מִבְטַח־עֹ֑ז, 6 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "confidence·of·strength" (מִבְטַח־עֹ֑ז), "and·for·his·children" (וּ֝לְבָנָ֗יו), "refuge" (מַחְסֶֽה). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 86x in Proverbs); "and·for·his·children" (root בן, 51x in Proverbs); "will·be" (root היה, 27x in Proverbs). First appearance of the root יראה ("in·the·fear·of") in Proverbs. First appearance of the root מבטח ("confidence·of·strength") in Proverbs. The etnachta (major mid-verse pause) falls on 'confidence·of·strength', dividing the verse into phrases of 3 and 3 words. Full calculation: בְּיִרְאַ֣ת [in·the·fear·of] (613) + יְ֭הֹוָה [Hashem] (26) + מִבְטַח־עֹ֑ז [confidence·of·strength] (136) + וּ֝לְבָנָ֗יו [and·for·his·children] (104) + יִהְיֶ֥ה [will·be] (30) + מַחְסֶֽה [refuge] (113) = 1022.
Rashi
In the fear of the Lord is a strong promise It is stated concerning Abraham (Gen. 22:12): “Now I know that you are a God-fearing man,” and He promised him: “For I will bless, you, etc.” and he will be... for his sons He. a shelter For they will take shelter and hide in the shadow of his merit.
Ibn Ezra
"In the fear"/"the fear" — the two are connected. The letter bet [prefix, "in/because of"] serves for both, though written at the head of only one; and so the meaning is: because of the fear of Hashem, Hashem will be a stronghold of strength for the one who fears Him, to escape by means of Him in his time of trouble. "And his children" — for his merit, Hashem will be a mighty refuge [for them]. "And the fear of Hashem is a fountain of life" — as if the fear [of Hashem] were the fountain of life for the one who fears, because he turns away from the snares of death, which are transgressions.
Ralbag
"In the fear of Hashem" — There is reason to trust in His might, blessed be He, that He will save that man who fears Hashem. Also for the children of that man, Hashem will be a shield and a refuge for them, by the merit of their father, saving them from the evils destined to come upon them.
Metzudat David
"In the fear of Hashem" — a person's conduct in the fear of Hashem is for him a mighty stronghold, and also for his children it will be a refuge, to shelter in the shadow of his merit.
Malbim
(Proverbs 14:26): "In the fear of Hashem a man has strong confidence" — Wisdom itself, without the fear of Hashem, does not endure, as our sages said (Mishnah, Tractate Avot): "Anyone whose fear of sin precedes his wisdom, his wisdom endures," etc., and they said (Mishnah, Tractate Avot): "If there is no fear, there is no wisdom." For even though one knows the rules of wisdom, there are snares set all around, in the depths of the soul — desires and evil imaginings — and he can easily be dislodged from its rules. Only the fear of Hashem binds the powers of the soul with discipline, so that they never depart from the rules of wisdom. Therefore, one whose confidence rests on the rules of wisdom he has gathered within his soul does not have strong confidence, for this fortress can easily be taken by the enemies of the city who have built great siege-works against it. But one whose fear of sin precedes his wisdom has strong confidence, and his wisdom endures, so much so that even his children will have a refuge, as it is said (Psalms 25:12): "Who is the man that fears Hashem... and his seed shall inherit the land," (Psalms 112:1): "Happy is the man who fears Hashem... his seed shall be mighty in the land."
The fear of Hashem is a fountain of life, to depart from the snares of death.
verse value 2283
Insights
Verse structure: 7 words, 28 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "death" (מָֽוֶת, 3 letters) and the longest is "from·the·snares·of" (מִמֹּ֥קְשֵׁי, 5 letters). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 86x in Proverbs); "life" (root חי, 32x in Proverbs); "death" (root מות, 23x in Proverbs). The etnachta (major mid-verse pause) falls on 'life', dividing the verse into phrases of 4 and 3 words. Full calculation: יִרְאַ֣ת [the·fear·of] (611) + יְ֭הֹוָה [Hashem] (26) + מְק֣וֹר [fountain·of] (346) + חַיִּ֑ים [life] (68) + לָ֝ס֗וּר [to·turn·aside] (296) + מִמֹּ֥קְשֵׁי [from·the·snares·of] (490) + מָֽוֶת [death] (446) = 2283.
Ibn Ezra
"In the fear"/"the fear" — the two are connected. The letter bet [prefix, "in/because of"] serves for both, though written at the head of only one; and so the meaning is: because of the fear of Hashem, Hashem will be a stronghold of strength for the one who fears Him, to escape by means of Him in his time of trouble. "And his children" — for his merit, Hashem will be a mighty refuge [for them]. "And the fear of Hashem is a fountain of life" — as if the fear [of Hashem] were the fountain of life for the one who fears, because he turns away from the snares of death, which are transgressions.
Ralbag
"The fear of Hashem" — is a fountain of life, for from it come forth the wisdom by which eternal life is attained; and it is also the cause of turning away from the snares of death, both in intellectual matters and in bodily matters.
Metzudat David
"A fountain" — the fear of Hashem is a fountain that flows with life, for the fear [of Hashem] will warn him to turn away from the snares of death, which are sins and transgressions.
Malbim
"The fear of Hashem is a fountain of life, to depart from the snares of death" — The way of wisdom is the way of life, but around it are the snares of death — that is, the trap of the [evil] inclination and desire, which seek to cast the soul down onto the way of death. And even though a person knows the rules of wisdom, he cannot be sure that the ambusher lying in wait in the chamber will not catch him in his snares. But through fear [of Hashem] he disciplines the powers of the soul (as above, in the preceding verse), and there lies the fountain of life, such that one who drinks its waters will live eternal life and depart from the snares of death. And fear [of Hashem] without Torah and wisdom likewise does not help, for he does not know what to do or what the way of wisdom is — as it is said, if there is no wisdom, there is no fear. This is why it was said above (13:14): "The teaching of the wise is a fountain of life, to depart from the snares of death."
In the multitude of people is the king’s glory; But in the want of people is the ruin of the prince.
verse value 2344
Insights
Verse structure: 6 words, 28 letters. The shortest word is "people" (לְ֝אֹ֗ם, 3 letters) and the longest is "glory·of·king" (הַדְרַת־מֶ֑לֶךְ, 7 letters). 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "in·the·multitude·of·people" (בְּרׇב־עָ֥ם), "glory·of·king" (הַדְרַת־מֶ֑לֶךְ), "and·in·the·want·of" (וּבְאֶ֥פֶס). 6 unique roots are used. Frequent roots: "in·the·multitude·of·people" (root רב, 26x in Proverbs). First appearance of the root אפס ("and·in·the·want·of") in Proverbs. The etnachta (major mid-verse pause) falls on 'glory·of·king', dividing the verse into phrases of 2 and 4 words. Full calculation: בְּרׇב־עָ֥ם [in·the·multitude·of·people] (314) + הַדְרַת־מֶ֑לֶךְ [glory·of·king] (699) + וּבְאֶ֥פֶס [and·in·the·want·of] (149) + לְ֝אֹ֗ם [people] (71) + מְחִתַּ֥ת [ruin·of] (848) + רָזֽוֹן [prince] (263) = 2344.
Rashi
in a multitude of people that the people are righteous is the glory of the Holy One, blessed be He. but...in lack of people When they do not cleave to Him. the ruin of His Princedom It is the absence of His Princedom. So to speak, He gives of His honor to others.
Ibn Ezra
"In the multitude of people is the king's glory" — the bet in "in the multitude" and in "in the want" [carries] the sense of "because of"; meaning: because of the abundant people that a king has, men will glorify him, and because of the lack of a nation, leading to leanness, dismay shall come upon him. And it is possible that he was not God-fearing, therefore he has no nation.
Ralbag
"In the multitude of people" — The king's glory is when he has a multitude of people, for through them he grows strong against those who rise up against him. But when people are lacking to him, he has terror, for he will suffer leanness and weakness when a man rises up to fight against him.
Metzudat David
"In the multitude of people is the king's glory" — the king's glory is seen on account of the multitude of the people who are with him. "But in the want of [people]" — and when he does not have a great people with him, then his glory is seen in that the nobles are terrified and afraid before him. And this serves as a parable to say: the glory of the Omnipresent is when many perform the commandment; but if they are few, if they perform it with greater vigor and proper intention, they are the ones who bring glory to the Omnipresent.
Metzudat Zion
"And in the want" (u-ve'efes) — its meaning is like "without," as in "there is none besides Me" (Isaiah 45). "People" (le'om) — a nation. "Ruin" (mechitat) — breaking and dread. "Prince" (razon) — its meaning is like "ruler," as in "give ear, O you rulers" (Judges 5).
Malbim
"In the multitude of people is the king's glory; but in the want of people is the ruin of the prince [rozen]" — A gathering that has a king is called an "am" [people] (this is the difference between a "goy" [nation] and an "am"), while a gathering that has a distinct religion/law is called a "le'om" [community]. And the "rozenim" are the ministers of counsel; there is a difference between a "rozen" and a "yo'etz" [advisor]: the advisors deal with matters of state, and their counsel is given openly, whereas the rozenim deal with hidden matters, and under their authority also fall the affairs of religion and its laws, as it is said, "and rulers [rozenim] decree justice." The king's glory [hadar] comes through the multitude of the people — there is a difference between "hod" [majesty] and "hadar" [splendor]: "hadar" is the outward splendor of a thing, fitting its nature, and the greater the multitude of the people, the greater the king's "hadar" becomes. But the rozen who is appointed over the laws of religion — even where there is an "am" — if there is no "le'om," meaning there are no people of understanding, he suffers ruin, for he can accomplish nothing.
He who is slow to anger is of great understanding; But he who is hasty of spirit exalts folly.
verse value 2354
Insights
Verse structure: 6 words, 29 letters. The shortest word is "long·of" (אֶ֣רֶךְ, 3 letters) and the longest is "great·of·understanding" (רַב־תְּבוּנָ֑ה, 7 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "great·of·understanding" (רַב־תְּבוּנָ֑ה), "and·short·of·spirit" (וּקְצַר־ר֝֗וּחַ). 6 unique roots are used. Frequent roots: "foolishness" (root אולת, 23x in Proverbs). The etnachta (major mid-verse pause) falls on 'great·of·understanding', dividing the verse into phrases of 3 and 3 words. Full calculation: אֶ֣רֶךְ [long·of] (221) + אַ֭פַּיִם [nostrils] (131) + רַב־תְּבוּנָ֑ה [great·of·understanding] (665) + וּקְצַר־ר֝֗וּחַ [and·short·of·spirit] (610) + מֵרִ֥ים [exalts] (290) + אִוֶּֽלֶת [foolishness] (437) = 2354.
Rashi
selects folly Heb. מרים, he separates it for his share.
Ibn Ezra
"Slow" — whoever is slow to anger has great understanding, and whoever cannot bear his anger has a short spirit, therefore he is called "short of spirit." "Exalts folly" — for one who is slow to anger subdues folly, whereas this one [the short-tempered] exalts it by becoming angry.
Ralbag
"Slow to anger" — One who is lengthy in contemplation and investigates a matter with a lengthy investigation is a man of great understanding, for through this he attains the truth of what he investigates. But one who is short of spirit in completing the investigation, and instead judges at once — behold, he raises up for himself, from among the conflicting possibilities, that which is folly, meaning that which is the opposite of the truth.
Metzudat David
"He who is slow to anger" — one who is not quick to anger is of great understanding; but one who is short of spirit and quick to anger raises folly above understanding, for through anger wisdom departs, and he thus chooses folly over wisdom.
Malbim
"He who is slow to anger is of great understanding; but he who is hasty of spirit exalts folly" — I have already explained above that patience — being slow to anger and not taking revenge immediately — is one of the rules of understanding. And [the verse speaks of] one who is slow to anger, and [one who is] hasty of spirit — that is, [the latter is one] whose heart does not rest, and whose spirit immediately raises up thoughts of revenge at every moment; and this is folly, against the rules of wisdom, for he raises the folly up from the depths of the soul to the outside. I have already explained this at verse 17.
A tranquil heart is the life of the flesh; But envy is the rottenness of the bones.
verse value 2003
Insights
Verse structure: 7 words, 27 letters. The shortest word is "heart·of" (לֵ֣ב, 2 letters) and the longest is "flesh" (בְ֭שָׂרִים, 5 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "life·of" (חַיֵּ֣י), "and·rottenness·of" (וּרְקַ֖ב), "bones" (עֲצָמ֣וֹת). 7 unique roots are used. Frequent roots: "heart·of" (root לב, 57x in Proverbs); "life·of" (root חי, 32x in Proverbs). The etnachta (major mid-verse pause) falls on 'calmness', dividing the verse into phrases of 4 and 3 words. Full calculation: חַיֵּ֣י [life·of] (28) + בְ֭שָׂרִים [flesh] (552) + לֵ֣ב [heart·of] (32) + מַרְפֵּ֑א [calmness] (321) + וּרְקַ֖ב [and·rottenness·of] (308) + עֲצָמ֣וֹת [bones] (606) + קִנְאָֽה [envy] (156) = 2003.
Rashi
A healing heart is the life of the flesh A heart of flesh, which heals the evil and passes over his retaliations, is the life of the creatures of the Holy One, blessed be He, who are flesh and blood. but anger is the rot of the bones A man who is often angry is the rot of everyone’s bones.
Ibn Ezra
"A tranquil heart is the life of the flesh" — in the sense of "their being kept alive"; and a heart that is not troubled and does not envy another is like a healer to bodies. And the word "heart" [in the phrase "a tranquil heart"] carries forward its force to what follows; that is to say: the life of bodies, for their healing, is when they have a healing heart — namely, the good and joyful heart, which heals the body through its joy. "But envy is the rottenness of the bones" — one who envies acts to do evil.
Ralbag
"The life of the flesh" — Behold, the heart that is healing, and that gives relaxation and calm to its anger, is the life of the flesh, for in this there is benefit to him, to guard him from the workings of anger, and in it there is also benefit to guard him from the harm that would follow from it to him and to others. Therefore it says that it is the life of the flesh. But a heart of envy and hatred wastes away even the bones, on account of the abundance of harm that comes from it.
Metzudat David
"The life of the flesh" — one who has a tranquil heart, and does not harden his heart to bear a grudge in envy, this is life to his flesh, for he need not worry how and by what means to take revenge; but one who hardens his heart and bears a grudge in envy is a cause of rot coming into his bones, from the constancy of his worry.
Metzudat Zion
"Life" (chayei) — an expression of healing, as in "and they plastered it upon the rash, and he recovered" (Isaiah 35). "Tranquil" (marpe) — from the language of slackness/looseness, even though it is spelled with an alef, as in "for he weakens [the hands]" (Jeremiah 38). "Envy" (kin'ah) — its meaning is anger, as in "they roused Me to jealousy with a no-god" (Deuteronomy 32:21).
Malbim
"A tranquil heart is the life of the flesh; but envy is the rottenness of the bones" — This refers back to what was said above, "but he who is hasty of spirit exalts folly": he means that one who raises up thoughts of envy — jealous for his own honor — onto his heart, beyond the folly [this involves] against wisdom, destroys himself, since the heart is what heals ["marpeh"] the life of the flesh. For the life of the flesh, and its healing should its strength weaken, depends on the heart: when the heart is vigorous and strong, it sends forth its wellsprings in streams that rush through the arteries/veins and water the flesh and give it life. Therefore, one who raises up envy to the heart not only consumes the flesh but also rots the bones, destroying his whole body — as it is said, "Above all that you guard, watch over your heart, for out of it are the issues of life".
He who oppresses the poor blasphemes his Maker; But he who is gracious to the needy honors Him.
verse value 1428
Insights
Verse structure: 7 words, 26 letters. The shortest word is "poor" (דָּ֭ל, 2 letters) and the longest is "and·he·who·honors·Him" (וּ֝מְכַבְּד֗וֹ, 6 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "and·he·who·honors·Him" (וּ֝מְכַבְּד֗וֹ), "gracious·to" (חֹנֵ֥ן), "needy" (אֶבְיֽוֹן). 7 unique roots are used. Frequent roots: "his·Maker" (root עשה, 34x in Proverbs). First appearance of the root עשק ("he·who·oppresses") in Proverbs. First appearance of the root חרף ("reproaches") in Proverbs. The etnachta (major mid-verse pause) falls on 'his·Maker', dividing the verse into phrases of 4 and 3 words. Full calculation: עֹ֣שֵֽׁק [he·who·oppresses] (470) + דָּ֭ל [poor] (34) + חֵרֵ֣ף [reproaches] (288) + עֹשֵׂ֑הוּ [his·Maker] (381) + וּ֝מְכַבְּד֗וֹ [and·he·who·honors·Him] (78) + חֹנֵ֥ן [gracious·to] (108) + אֶבְיֽוֹן [needy] (69) = 1428.
Ibn Ezra
"Blasphemes his Maker" — for [Hashem] decreed poverty upon him, [yet] the oppressor supposes that Hashem will not be able to save him [the poor man] from his hand. "And he who honors Him" — honors Hashem, because it is said, "you shall surely furnish him" (Deuteronomy 15:14); therefore [is he called one who honors Him].
Ralbag
"He who oppresses the poor" — One who oppresses the poor is as if he reviles Hashem, for he thought there is no one to protect the poor man from his hand on account of his weakness, and he relied on this when he oppressed him, and did not consider that Hashem could save him from his hand. Therefore, one who is gracious to the needy honors Hashem, for he hopes for reward for this gift from none but Hashem.
Metzudat David
"Blasphemes his Maker" — for because of his weakness he oppresses him, and thinks that it is not in the power of the Omnipresent who made him to save him from the hand of his oppressor; but one who is gracious to the needy honors the Omnipresent who made him.
Metzudat Zion
"Blasphemes" (choref) — an expression of reviling.
Malbim
(Proverbs 14:31): "He who oppresses the poor blasphemes his Maker" — Hashem did not create man for his harm, but for his good, and every creature that He created, He prepared its food for it, and He prepared for it the tools by which it would hunt and prepare its food. This is part of the honor of the Maker, that He created everything for their benefit, so that they should live lives of comfort and goodness. However, man — whose food is difficult to obtain, and there are poor and destitute people who cannot obtain their food — He built into nature that man should help his fellow, as it is said (Proverbs 22:2): "The rich and the poor meet together; Hashem is the maker of them both." That the poor person should engage in labor for the rich person, who has abundant work and needs laborers, and the destitute person should receive charity by way of an outright gift. And whoever — "oppresses" the "poor" and does not give him his wage, "blasphemes his Maker" — as though He had created him for his harm and had not provided him his sustenance and the means of life by which he would survive; and this is a great blasphemy against the Maker, that He would make a living being and not provide for its needs. And they have already said: the One who gives life gives sustenance (man de-yahiv chayei, yahiv mezonei). And "he who is gracious to the needy" with an outright gift (for the destitute person is unable to engage in labor) "honors his Maker" — for this is His honor, that He created rich and poor, so that the rich person would give charity and fulfill the commandments of Hashem, for this is the honor of Hashem, that He did not create anything in vain.
The wicked is thrust down in his misfortune; But the righteous, even when he is brought to death, has hope.
verse value 2012
Insights
Verse structure: 6 words, 25 letters. The shortest word is "wicked" (רָשָׁ֑ע, 3 letters) and the longest is "in·his·misfortune" (בְּֽ֭רָעָתוֹ, 5 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "in·his·misfortune" (בְּֽ֭רָעָתוֹ), "is·thrust·down" (יִדָּחֶ֣ה), "and·takes·refuge" (וְחֹסֶ֖ה). 6 unique roots are used. Frequent roots: "wicked" (root רשע, 81x in Proverbs); "just" (root צדיק, 66x in Proverbs); "in·his·misfortune" (root רעה, 25x in Proverbs). The etnachta (major mid-verse pause) falls on 'wicked', dividing the verse into phrases of 3 and 3 words. Full calculation: בְּֽ֭רָעָתוֹ [in·his·misfortune] (678) + יִדָּחֶ֣ה [is·thrust·down] (27) + רָשָׁ֑ע [wicked] (570) + וְחֹסֶ֖ה [and·takes·refuge] (79) + בְמוֹת֣וֹ [in·his·death] (454) + צַדִּֽיק [just] (204) = 2012.
Rashi
but a righteous man is confident in his death When he dies, he is confident that he will come to Paradise.
Ibn Ezra
"In his misfortune" — that which he plans to do to the poor, the wicked shall be thrust down and shall fall. And there is refuge and trust for the righteous in Hashem, at the time of the death of the wicked. Another interpretation: "and the righteous" — at the time when he dies, he still takes refuge in his death, like Hezekiah.
Ralbag
"The wicked is thrust down in his misfortune" — Behold, the wicked is thrust down by his misfortune, when it befalls him, from believing in Hashem, for he will be hungry and will rage against his God and turn his face upward. But the righteous is not thrust down from his faith even for the sake of death; rather, in his death he takes refuge in Hashem.
Metzudat David
"In his misfortune" — At the time evil comes upon the wicked man, he is thrust away from Hashem and will no longer continue to trust in Him; but one who takes refuge in Hashem, even when he draws near to death, is reckoned as righteous. Or: because of the evil he has done, he is driven to commit yet another evil, for one transgression drags another after it; but the righteous man, when the evil inclination entices him toward a transgression, shelters himself so as to refuse its enticement, by reminding himself of the day of death, as our Rabbis of blessed memory have said.
Malbim
"The wicked is thrust down through his own wickedness" — the wicked person, even when he is in an exalted position, will be thrust down from his place to the pit of destruction, and this thrusting-down will be "through his own wickedness" — that his very wickedness itself will thrust him down from his place. But the righteous person is not only not thrust down while he is alive — even in his death he takes refuge in Hashem and in the shadow of His wings.
In the heart of the one who has discernment wisdom rests; But in the inward part of fools it makes itself known.
verse value 1639
Insights
Verse structure: 7 words, 30 letters. The shortest word is "in·the·heart·of" (בְּלֵ֣ב, 3 letters) and the longest is "fools" (כְּ֝סִילִ֗ים, 6 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "in·the·heart·of" (בְּלֵ֣ב), "rests" (תָּנ֣וּחַ), "and·in·the·midst·of" (וּבְקֶ֥רֶב). 7 unique roots are used. Frequent roots: "wisdom" (root חכם, 93x in Proverbs); "in·the·heart·of" (root לב, 57x in Proverbs); "fools" (root כסיל, 49x in Proverbs). First appearance of the root נוח ("rests") in Proverbs. The etnachta (major mid-verse pause) falls on 'wisdom', dividing the verse into phrases of 4 and 3 words. Full calculation: בְּלֵ֣ב [in·the·heart·of] (34) + נָ֭בוֹן [discerning] (108) + תָּנ֣וּחַ [rests] (464) + חׇכְמָ֑ה [wisdom] (73) + וּבְקֶ֥רֶב [and·in·the·midst·of] (310) + כְּ֝סִילִ֗ים [fools] (170) + תִּוָּדֵֽעַ [is·known] (480) = 1639.
Rashi
Wisdom rests in the heart of an understanding man Heb. תנוח, it dwells and rests tranquilly; an expression of rest and tranquility. but in the midst of the fools it is known The little wisdom that is in his heart calls out. This parallels the Talmudic maxim (Baba Mezia 85b): “A coin in a bottle makes a sound of kish kish.”
Ibn Ezra
"Rests" — it finds rest in his heart, when he learns it, for the heart is a dwelling place for the wise. "Makes itself known" — he makes it known to them, perhaps so that they may learn it. Another interpretation: it finds rest [in the wise], in that he does not make it known to fools, "Makes itself known" — [in the sense] that fools make it known as soon as they know it, and it does not rest within them as it rests in the heart of the discerning one, similar to the matter: "a fool utters all his mind" (Proverbs 29:11). And it is possible that [the word] is related to the sense of "and he disciplined with them the men of Sukkot" (Judges 8:16), that he made known their transgressions with thorns.
Ralbag
"In the heart of the discerning wisdom rests" — Behold, in the heart of the discerning wisdom rests, and no doubt about it falls upon them after it has arrived, for they know it through its causes. But among fools, it must make itself known to them, for on account of their deficiency they do not recognize when the truth has arrived in a matter, even after it has already arrived.
Metzudat David
"Rests" — it finds rest, and he does not make it known to one who is not worthy of it. "But in the inward part" — the little wisdom that is within fools becomes known to all, for it proclaims itself publicly, as the saying goes: "A coin in a jug rattles, 'kish, kish,' it calls out" (i.e., a small amount announces itself loudly, like a single coin clattering in an otherwise empty jug).
Malbim
"In the heart of the discerning one wisdom rests" — there is a difference between the chacham (the wise man) and the navon (the one with discernment). The chacham received the laws of wisdom from his teachers but does not understand their reasoning. So when wisdom enters his heart and he keeps its laws, then, when the images of desire and folly that oppose the laws of wisdom also arise, a heavy war takes place in his heart (which is the ruling faculty within a person), and the wisdom in his heart wages an internal war with the evil images of the heart and has no rest. But the navon is one who understands one thing from another; he grasps the laws of wisdom through his own understanding (tevunah), and understands how to subdue the impulses of the heart that oppose it, and the arms of intellect and understanding stand as a shield for it, so that wisdom rests — meaning, it has rest from its enemies. But in the fools, in whom desire and the impulse prevail and drive wisdom out of the heart, wisdom is not found in their heart at all; rather, it becomes known within them only in that they use it for evil, to go against the way of wisdom. And I have already explained that the kesil (fool) is not the same as the eviyl (coarse fool) or the peti (naive fool), for he does know the laws of wisdom and they are present within him — only not in his heart, for in his heart desire and the impulse hold sway and drive wisdom out from ruling over his faculties.
Righteousness exalts a nation; But sin is a reproach to any people.
verse value 1521
Insights
Verse structure: 5 words, 25 letters. Verse gematria: 1521 = 39². The shortest word is "righteousness" (צְדָקָ֥ה, 4 letters) and the longest is "exalts·a·nation" (תְרוֹמֵֽם־גּ֑וֹי, 8 letters). 1 word in this verse appears nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "exalts·a·nation" (תְרוֹמֵֽם־גּ֑וֹי). 5 unique roots are used. The etnachta (major mid-verse pause) falls on 'exalts·a·nation', dividing the verse into phrases of 2 and 3 words. Full calculation: צְדָקָ֥ה [righteousness] (199) + תְרוֹמֵֽם־גּ֑וֹי [exalts·a·nation] (705) + וְחֶ֖סֶד [and·a·reproach·of] (78) + לְאֻמִּ֣ים [peoples] (121) + חַטָּֽאת [sin] (418) = 1521.
Rashi
Charity will elevate a nation Israel. but the kindness of the kingdoms is sin They are the heathens, who rob one to give another.
Ibn Ezra
"Righteousness" — it exalts a nation and lifts it up, when it performs it. "And kindness" — that the nations perform is reckoned like a sin offering. Another interpretation: "righteousness exalts a nation" — [namely] Israel. "And the kindness of the nations is sin" — for it is [done] for idolatry; and the proof is Nebuchadnezzar: "break off your sins by righteousness" (Daniel 4:24) — and this is the correct [interpretation].
Ralbag
"Righteousness exalts a nation" — The righteousness that Israel practices, conducting their affairs with righteousness and uprightness, exalts them and places them above all the nations of the lands. But the piety that the other nations perform regarding what is fitting for the love of Hashem — such as, so to speak, the wondrous afflictions with which they mortify themselves, and things resembling this among the harsh practices they impose upon themselves — is a deficiency, not an addition, in the service of Hashem, even if their intention was for the sake of Heaven.
Metzudat David
"Righteousness exalts a nation" — they, the nation, will be exalted on account of righteousness.
Malbim
"Righteousness exalts a nation (goy), but sin is a reproach to peoples (le'umim)" — there is a difference between goy and le'om: the le'om is a nation that has its own particular religion, the am (people) has a king, and the goy is merely a collective grouping that has neither a king nor a particular religion. And with all of these, righteousness exalts it — when they walk in the way of righteousness, they are raised up out of their lowliness and inherit honor. And also the le'umim, even though they have a religion, the chattat (sin) — which is the deviation from the way of wisdom and righteousness — is for them a "chesed," which here is the greatest disgrace.
The king’s favor is toward a servant that deals wisely; But his wrath strikes the one who deals shamefully.
verse value 2398
Insights
Verse structure: 6 words, 30 letters. The shortest word is "to·a·servant" (לְעֶ֣בֶד, 4 letters) and the longest is "favor·of·king" (רְֽצוֹן־מֶ֭לֶךְ, 7 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "favor·of·king" (רְֽצוֹן־מֶ֭לֶךְ), "to·a·servant" (לְעֶ֣בֶד), "and·his·wrath" (וְ֝עֶבְרָת֗וֹ). 6 unique roots are used. Frequent roots: "is" (root היה, 27x in Proverbs). First appearance of the root עברה ("and·his·wrath") in Proverbs. The etnachta (major mid-verse pause) falls on 'dealing·wisely', dividing the verse into phrases of 3 and 3 words. Full calculation: רְֽצוֹן־מֶ֭לֶךְ [favor·of·king] (436) + לְעֶ֣בֶד [to·a·servant] (106) + מַשְׂכִּ֑יל [dealing·wisely] (400) + וְ֝עֶבְרָת֗וֹ [and·his·wrath] (684) + תִּהְיֶ֥ה [is] (420) + מֵבִֽישׁ [one·who·deals·shamefully] (352) = 2398.
Rashi
but his wrath will be upon a shameful servant.
Ralbag
"The king's favor" — The king's favor is toward a servant who is wise and diligent; and the king's wrath falls upon a servant who is slow of movement and delays going where he is sent.
Metzudat David
"The king's favor" — The king is easily appeased toward an intelligent servant, for even if he grows angry with him, he will be reconciled to him on account of his great intelligence. But regarding a servant in whom every shameful thing is found, because of his abundant folly, his wrath against him is kept forever.
Metzudat Zion
"And his wrath" (ve-evrato) — from the language of fury and anger.
Malbim
"The king's favor is toward a servant who deals wisely (maskil), but his wrath is toward one who deals shamefully (mevish)" — the maskil is one who is diligent in his work and acts with intelligence, looking ahead to the ultimate outcome, while the mevish is one who is slow to act and does not look ahead to his end. And when there are servants of a king, whose service is service on behalf of the community, favor is filled toward the maskil, while because of the mevish, wrath is filled toward all his fellow servants — for this is the nature of wrath (evrah): that it grows angry even at one who has not sinned. And this is a moral lesson, as they have said: a person should always view the world as half meritorious and half guilty; if he acts meritoriously, he tips the balance for himself and for the whole world to the side of merit — for through the wise servant, favor comes from the Supreme King; but if he does not act meritoriously, he tips the balance for himself and for the whole world [to the side of guilt], and so on, until wrath is filled against the whole world.
Rashi
Ibn Ezra
Ralbag
Metzudat David
Malbim