The wicked flee when no man pursues, but the righteous are secure as a young lion. He who covers his transgressions shall not prosper, but whoever confesses and forsakes them shall obtain mercy; a faithful man shall abound with blessings.
Tap any Hebrew word to reveal its root, value, and meanings.
The wicked flee when no man pursues; But the righteous are secure as a young lion.
verse value 1656
Insights
Verse structure: 6 words, 29 letters. Verse gematria: 1656 is divisible by 18, the value of chai ('life'). The shortest word is "flee" (נָ֣סוּ, 3 letters) and the longest is "and·none·pursuing" (וְאֵין־רֹדֵ֣ף, 7 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "flee" (נָ֣סוּ), "and·none·pursuing" (וְאֵין־רֹדֵ֣ף), "trusts" (יִבְטָֽח). 6 unique roots are used. Frequent roots: "wicked" (root רשע, 81x in Proverbs); "and·just" (root צדיק, 66x in Proverbs); "and·none·pursuing" (root אין, 36x in Proverbs). The etnachta (major mid-verse pause) falls on 'wicked', dividing the verse into phrases of 3 and 3 words. Full calculation: נָ֣סוּ [flee] (116) + וְאֵין־רֹדֵ֣ף [and·none·pursuing] (351) + רָשָׁ֑ע [wicked] (570) + וְ֝צַדִּיקִ֗ים [and·just] (260) + כִּכְפִ֥יר [like·a·young·lion] (330) + יִבְטָֽח [trusts] (29) = 1656.
Rashi
The wicked flee without a pursuer The wicked flee when their misfortune comes, and they fall on an insignificant thing without a pursuer. but the righteous are courageous [through their trust] in the Holy One, blessed be He, as a young lion which trusts its might.
Ibn Ezra
"The wicked flee though none pursues" — the wicked will flee, or it is as if they flee though no one pursues them; rather, what pursues them is "the sound of a driven leaf" (Leviticus 26:36). Like a young lion that sits securely, so are they secure and do not flee.
Ralbag
"They flee when none pursues" — But as for the wicked in their opinions and character traits, there are already found among them many, each one of whom is abandoned and given over to chance events; therefore he is always afraid that evil will come upon him, and he flees even though there is no pursuer after him. Each of the righteous, however — his house is at peace from fear, and he trusts like a young lion, such that there is no fear of anything before his eyes.
Metzudat David
"They flee, etc." — Upon the wicked falls the terror of God, and they flee though no one pursues even a single one of them, so that they all become afraid, even though there is no pursuer; nonetheless faintheartedness enters their hearts. But the righteous — each one of them, even when alone, is secure and at ease, relying on Hashem for support, like a young lion that trusts in its own strength.
Metzudat Zion
"As a young lion" (ככפיר) — one of the names for a lion.
Malbim
"The wicked flee when no one pursues" — the wicked man is always afraid, to the point that he flees when there is no pursuer; and even when there is but a single wicked man among the people, fear falls upon them all, and they all flee. But the righteous are like a young lion, who is secure even at the time when pursuers come against him, as it is said, "As when a lion, or a young lion, growls over its prey..." (Isaiah 31:4), etc.
For the transgression of a land many are its princes; But by a man of understanding and knowledge established order shall long continue.
verse value 2060
Insights
Verse structure: 9 words, 34 letters. The shortest word is "so" (כֵּ֣ן, 2 letters) and the longest is "and·in·a·man" (וּבְאָדָ֥ם, 5 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "her·princes" (שָׂרֶ֑יהָ), "and·in·a·man" (וּבְאָדָ֥ם). 9 unique roots are used. Frequent roots: "understanding" (root בין, 46x in Proverbs); "and·in·a·man" (root אדם, 44x in Proverbs); "knowing" (root ידע, 35x in Proverbs). The etnachta (major mid-verse pause) falls on 'her·princes', dividing the verse into phrases of 4 and 5 words. Full calculation: בְּפֶ֣שַֽׁע [in·transgression·of] (452) + אֶ֭רֶץ [land] (291) + רַבִּ֣ים [many] (252) + שָׂרֶ֑יהָ [her·princes] (515) + וּבְאָדָ֥ם [and·in·a·man] (53) + מֵבִ֥ין [understanding] (102) + יֹ֝דֵ֗עַ [knowing] (84) + כֵּ֣ן [so] (70) + יַאֲרִֽיךְ [shall·long·continue] (241) = 2060.
Rashi
Because of the sin of a land, its princes are many This is the punishment of a land, viz. that it has many princes, and they do not respond to any man. but because of an understanding... man But because of an understanding man, the retribution will be delayed from coming.
Ibn Ezra
"For the transgression of a land" — the people of the land have many princes to destroy them; but through a man of understanding, who knows knowledge and turns them back from their transgression, [order among] the people shall long endure.
Ralbag
"For the transgression of a land" — Behold, because of the transgression of a land, and the people within it being deserving of destruction, its princes become many, and this becomes an instrument for destroying them with ease. And just as the multiplying of princes is an instrument for destroying them with ease, so too its continuance and endurance are prolonged because of an understanding man, knowing that by his merit they are watched over, as it is said, "He will deliver even one who is not innocent" (Job 22:30).
Metzudat David
"For transgression" — because of the transgression of the people of the land, its princes multiply — men who want only their own benefit, and so the land becomes corrupt. "But by a man" — because of an understanding man who knows their mind, able to turn them back from their transgression, the Omnipresent prolongs the survival of the land, even though its princes are many, for they will do no harm and cause no destruction.
Malbim
"For the transgression of a land its princes are many" — sometimes, through the rebellion by which a land transgresses against its king — thinking to throw off the yoke of a single man — as a result, many tyrannical officers arise over it, and all of them rule and oppress the land. But only if there is then found a man of understanding who knows this — that is, who knows the workings of justice, and who is able to hold back the flood of rebellion — then "it shall long endure" — that is, he will bring healing and remedy to this sickness.
A poor man who oppresses the weak Is like a sweeping rain which leaves no food.
verse value 1807
Insights
Verse structure: 7 words, 26 letters. Verse gematria: 1807 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "rain" (מָטָ֥ר, 3 letters) and the longest is "man·poor" (גֶּֽבֶר־רָ֭שׁ, 5 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "man·poor" (גֶּֽבֶר־רָ֭שׁ), "and·oppressing" (וְעֹשֵׁ֣ק), "rain" (מָטָ֥ר). 7 unique roots are used. Frequent roots: "and·no" (root אין, 36x in Proverbs); "bread" (root לחם, 21x in Proverbs). The etnachta (major mid-verse pause) falls on 'low', dividing the verse into phrases of 3 and 4 words. Full calculation: גֶּֽבֶר־רָ֭שׁ [man·poor] (705) + וְעֹשֵׁ֣ק [and·oppressing] (476) + דַּלִּ֑ים [low] (84) + מָטָ֥ר [rain] (249) + סֹ֝חֵ֗ף [sweeping] (148) + וְאֵ֣ין [and·no] (67) + לָֽחֶם [bread] (78) = 1807.
Rashi
A poor man An ignorant judge. who oppresses the poor in judgment because he does not take his time in arriving at a verdict. He is like rain that floods a field, and it does not produce fruit. flooding Heb. סחף and the language of the Mishnah (Keth. 1:6): “his field was ruined (נסתחפה)” and similarly (Jer. 46: 15): “Have your mighty men been swept away (נחסף)?” They were flooded, they slipped and stumbled.
Ibn Ezra
"Sweeping" [socheif] — flowing/torrential, or [meaning] dragging away the seeds.
Ralbag
"A poor man who oppresses the weak" — He is comparable to a sweeping rain that destroys the crops in such a way that no bread is to be found. And the wisdom of this parable is that rain is intended, first of all, to make the plants grow, yet it becomes, in this way, an instrument for destroying them; likewise the acquisition of possessions for a person is meant to obtain from wealth what will supply the necessities for the sustenance of his body, yet their acquisition through oppression becomes an instrument by which everything is taken away from him.
Metzudat David
"And oppresses the weak" — [the verse] speaks of the usual case, for the rich man does not let [anyone] rob his wealth, since he is stronger than him. "Rain" — behold, he is like a sweeping rain that rushes forcefully and washes away the seed, so that there is no bread; for even though the way of rain is normally to increase the crop, nevertheless at times it causes loss instead. So too this wicked man thinks to increase his wealth through robbery, yet loss will still come to him.
Metzudat Zion
"Sweeping" (סוחף) — the sense of flooding and sweeping away, as in "your mighty ones are swept away" (Jeremiah 46:15).
Malbim
"A poor man who oppresses the weak" — that is to say, sometimes it is not the officers who prevail, but rather the poor who prevail through their rebellion, and all the people rule over one another, and the poor, who have nothing, oppress the weak, who have been reduced from their property through the rebellion. And this is like "a sweeping rain": if rain comes through a bursting of the clouds, so that a flood of water bursts forth and sweeps away everything, until there is "no bread" — that is, instead of the rain bringing bread, it sweeps everything away, and no bread comes because of it — so too the flood of the poor sweeps away everything like mighty, sweeping waters. And so too is the figure of speech in Job 13.
Those who forsake the law praise the wicked; But such as keep the law contend with them.
verse value 3179
Insights
Verse structure: 8 words, 32 letters. The shortest word is "in·them" (בָֽם, 2 letters) and the longest is "praise" (יְהַלְל֣וּ, 5 letters). Words sharing gematria 611: law, law. 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "forsakers·of" (עֹזְבֵ֣י), "praise" (יְהַלְל֣וּ), "and·keepers·of" (וְשֹׁמְרֵ֥י). The root תורה appears 2 times in this verse. 7 unique roots are used. Frequent roots: "wicked" (root רשע, 81x in Proverbs); "and·keepers·of" (root שמר, 31x in Proverbs). The etnachta (major mid-verse pause) falls on 'wicked', dividing the verse into phrases of 4 and 4 words. Full calculation: עֹזְבֵ֣י [forsakers·of] (89) + ת֭וֹרָה [law] (611) + יְהַלְל֣וּ [praise] (81) + רָשָׁ֑ע [wicked] (570) + וְשֹׁמְרֵ֥י [and·keepers·of] (556) + ת֝וֹרָ֗ה [law] (611) + יִתְגָּ֥רוּ [contend] (619) + בָֽם [in·them] (42) = 3179.
Ibn Ezra
"They praise the wicked" — because he walks in their ways. "Contend with them" — [meaning] with those who forsake the law.
Ralbag
"Those who forsake the law" — praise the wicked man for his wickedness, and provoke those who keep the law, considering that the Torah is not fit to live by. Or he may mean by this: those who forsake the Torah praise the corrupt opinion held by the wicked man concerning [first] principles and premises, for through this an opening is prepared for them to forsake the Torah; but those who keep the Torah contend with those false opinions and strive to expose their defect.
Metzudat David
"Those who forsake the law" — these are people who had taken hold of the Torah and then abandoned it, and who go so far as to praise the wicked man; if so, they are worse than he is. For the wicked man himself knows that his deeds are not good, but he acts out of desire; whereas they praise his deeds. And as our Sages of blessed memory said: 'one who has learned and turned away [from it] is worse than all of them.' "Contend with them" — they quarrel with the wicked; even if the wicked are many, they will not flatter them.
Metzudat Zion
"They contend" (yitgaru) — from the language of dispute (tigar) and strife (merivah).
Malbim
"Those who forsake the law praise the wicked" — those who forsake the Torah envy the success of the wicked man and praise his deeds; but those who keep the Torah understand that his deeds are evil, and that he is destined to be punished, and they contend with those who praise the wicked man. It is also possible to say that this refers back to what was mentioned above — that at the time of transgression and rebellion, the wicked man rises up to rule over the people, and those who forsake the Torah praise his deeds, by which he conducts himself with violence and plunder; and those who keep the Torah will then have strife and war with the wicked man and his faction who support him.
Evil men understand not justice; But those who seek Hashem understand all things.
verse value 1781
Insights
Verse structure: 7 words, 34 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. Verse gematria: 1781 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "all" (כֹֽל, 2 letters) and the longest is "not·understand" (לֹא־יָבִ֣ינוּ, 7 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "men·of·evil" (אַנְשֵׁי־רָ֭ע), "not·understand" (לֹא־יָבִ֣ינוּ), "and·seekers·of" (וּמְבַקְשֵׁ֥י). The root בין appears 2 times in this verse. 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 86x in Proverbs); "men·of·evil" (root איש, 80x in Proverbs); "not·understand" (root בין, 46x in Proverbs). The etnachta (major mid-verse pause) falls on 'justice', dividing the verse into phrases of 3 and 4 words. Full calculation: אַנְשֵׁי־רָ֭ע [men·of·evil] (631) + לֹא־יָבִ֣ינוּ [not·understand] (109) + מִשְׁפָּ֑ט [justice] (429) + וּמְבַקְשֵׁ֥י [and·seekers·of] (458) + יְ֝הֹוָ֗ה [Hashem] (26) + יָבִ֥ינוּ [understand] (78) + כֹֽל [all] (50) = 1781.
Rashi
Men of evil do not understand judgment They do not give attention to the ultimate retribution, that they should think about it and repent of their way and be saved. but those who seek the Lord understand everything Good and evil. משפט is justise in Old French. In this manner, Rabbi Tanhuma explained it as referring to the generation of the Flood.
Ibn Ezra
"Evil men" — those who occupy themselves with evil deeds do not understand the judgments of Hashem. "But those who seek Hashem" — in His house of prayer; then judgment will be sought from their mouths through a prophet — they understand every good thing.
Ralbag
"Evil men" — And for this reason, behold, men who choose evil do not understand true judgment in matters of belief, because they choose whatever fits what is ingrained in them from the doing of evil, and this becomes a cause that they do not arrive at the truth in speculative matters. But those who seek Hashem, who are the keepers of the law, understand all things according to their truth, because they have no desire that would prevent them from completing the inquiry into these matters; moreover they have, from the Torah, additional help and guidance to arrive at true opinions, as has been explained in our words concerning it.
Metzudat David
"Understand not justice" — even when a punitive judgment comes upon them, they do not understand that it comes as retribution, for they attribute everything to chance. "Understand all" — every event that comes from Heaven, they understand why it came and on account of what it came, and they do not attribute anything to chance.
Malbim
"Evil men understand not justice" — According to the first explanation: that is to say, this explains why evil men praise the wicked — because they do not understand Hashem's justice, which will repay the wicked according to his wickedness; while those who keep the Torah, who are seekers of Hashem, understand all of Hashem's ways, which are in righteousness and justice, and therefore they contend with them. And according to the second explanation: evil men praise the wicked man who seizes justice and conducts himself through murder, because they do not understand justice — since they persist continually in evil, the opposite of the ways of justice, they do not understand at all the value of justice. But the seekers of Hashem understand and learn all the ways of justice, and the evil of the wicked man's conduct.
Better is the poor who walks in his integrity, Than he who is perverse in his ways, though he be rich.
verse value 2408
Insights
Verse structure: 7 words, 30 letters. Notable word values: "and·he" (וְה֣וּא) = 18, chai, 'life'. Verse gematria: 2408 is divisible by 86, the value of Elohim. The shortest word is "walking" (הוֹלֵ֣ךְ, 4 letters) and the longest is "better·poor" (טֽוֹב־רָ֭שׁ, 5 letters). 7 unique roots are used. Frequent roots: "ways" (root דרך, 74x in Proverbs); "better·poor" (root טוב, 52x in Proverbs); "walking" (root הלך, 35x in Proverbs). The etnachta (major mid-verse pause) falls on 'in·his·integrity', dividing the verse into phrases of 3 and 4 words. Full calculation: טֽוֹב־רָ֭שׁ [better·poor] (517) + הוֹלֵ֣ךְ [walking] (61) + בְּתֻמּ֑וֹ [in·his·integrity] (448) + מֵעִקֵּ֥שׁ [than·crooked·of] (510) + דְּ֝רָכַ֗יִם [ways] (274) + וְה֣וּא [and·he] (18) + עָשִֽׁיר [rich] (580) = 2408.
Rashi
A poor man...is better Even one who is poor in Torah. who walks innocently with good deeds.
Ibn Ezra
"In his integrity" — in the way of his integrity.
Ralbag
"Better is the poor" — Better is one who has attained only a little of the intelligibles and walks in them with wholeness and uprightness, than one whose ways are perverse in his speculation, even though he has learned in this way much of the matters [under investigation] — and this is self-evident.
Metzudat David
"Walks in his integrity" — one who does not deceive with his mouth in order to amass wealth, and so remains in his poverty. "Perverse" — in contrast, one who makes his ways crooked in order to deceive people so as to increase his wealth, and so becomes rich.
Malbim
"Better is the poor who walks in his integrity than he who is perverse in his ways, though he be rich" — [Scripture] speaks in a figure that there are two paths: one path whose beginning is thorns and whose end is a plain, and by this path the poor man walks — and this is the straight path to arrive at the desired destination; and even though he is poor now, is he not walking in his integrity, and its end is a plain? And the rich man is perverse in his ways, walking on a path whose beginning is a plain — and it is a perverse path, for its end is thorns — and he will be poor in the end.
A wise son observes the teaching; But he who is a companion of gluttonous men shames his father.
verse value 1644
Insights
Verse structure: 8 words, 33 letters. The shortest word is "son" (בֵּ֣ן, 2 letters) and the longest is "gluttons" (ז֝וֹלְלִ֗ים, 6 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "observing" (נוֹצֵ֣ר), "gluttons" (ז֝וֹלְלִ֗ים), "shames" (יַכְלִ֥ים). 8 unique roots are used. Frequent roots: "and·companion·of" (root רע, 69x in Proverbs); "son" (root בן, 51x in Proverbs); "understanding" (root בין, 46x in Proverbs). The etnachta (major mid-verse pause) falls on 'understanding', dividing the verse into phrases of 4 and 4 words. Full calculation: נוֹצֵ֣ר [observing] (346) + תּ֭וֹרָה [teaching] (611) + בֵּ֣ן [son] (52) + מֵבִ֑ין [understanding] (102) + וְרֹעֶ֥ה [and·companion·of] (281) + ז֝וֹלְלִ֗ים [gluttons] (123) + יַכְלִ֥ים [shames] (110) + אָבִֽיו [his·father] (19) = 1644.
Rashi
but he who befriends gluttons Heb. ורעה. He associates with gluttons. This is an expression of friends (רעים).
Ibn Ezra
"And [he who is] a companion" [ro'eh] — from [the root of] "the king's companion" [re'eh ha-melekh] (1 Kings 4:5). "Gluttonous men" [zolelim] — those who crave to eat meat; the proof is [the phrase] "zolelei basar" [gluttons of meat] (Proverbs 23:20). "Shames" [yakhlim] — gives shame [kelimah].
Ralbag
"He who keeps the law" — Behold, whoever keeps the Torah is an understanding son, because it brings him to perfection in character and in belief; but whoever forsakes the Torah and joins with gluttons, to be drawn after the desires of matter — behold, he becomes a fool who shames his father because of the wickedness of his deeds; that is, that those who revile him [the father] shame him by reminding him of the defects in the deeds and affairs of his son.
Metzudat David
"Observes" — of one who keeps the Torah, people will say that he is the son of an understanding man, and that it was because of his understanding that he warned his son to keep the Torah; thus he honors his father through his deeds. But one who joins himself to gluttons in pursuit of desire, and thereby abandons the Torah — by this he shames his father, for people will say his father was a fool who never taught him knowledge of the Torah.
Metzudat Zion
"A companion" (ve-ro'eh) — an expression of joining and friendship (re'ut). "Gluttonous" (zolelim) — those who eat excessively.
Malbim
"He who observes the teaching is an understanding son" — the understanding son does not follow gluttony and desires, because he observes the Torah, which restrains his desires; but the son who turns away from the ways of the Torah associates with gluttons, and he shames his father who fathered him, for it would have been better had he not come into the world, and the Torah testifies concerning his end, that his end will be to rob his fellow creatures.
He who augments his substance by interest and increase, Gathers it for the one who is gracious to the poor.
verse value 3210
Insights
Verse structure: 8 words, 40 letters. The shortest word is "increasing" (מַרְבֶּ֣ה, 4 letters) and the longest is "and·increase" (וְתַרְבִּ֑ית, 6 letters). 6 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "increasing" (מַרְבֶּ֣ה), "his·substance" (ה֭וֹנוֹ), "in·interest" (בְּנֶ֣שֶׁךְ). 7 unique roots are used. The etnachta (major mid-verse pause) falls on 'and·increase', dividing the verse into phrases of 5 and 3 words.
Rashi
He who increases his riches with usury and interest...for him who is gracious to the poor The government hears about him, that he is becoming wealthy by illegal means, and they confiscate his money, with which they build bridges and repair highways. This is being gracious to the poor. In this manner, Rabbi Tanhuma expounded on it.
Ibn Ezra
"For him who is gracious to" [le-chonen] — for the man who is gracious to the poor.
Ralbag
"He who augments his wealth" — Whoever increases his wealth through interest and increase, which is comparable to oppression as far as the Torah is concerned, since it forbade this — behold, Hashem will repay his due, returning the wealth in some manner to those from whom it was extorted. This is because interest and increase are taken from the poor because of their need for the loan, and Hashem causes the wealth gathered in this way to come to a man who is gracious to the poor, and from him it shall be graciously given so that he shows grace to the poor as is his custom.
Metzudat David
"Augments his substance" — one who augments his wealth through interest and increase does not gather that wealth for himself, for the Omnipresent will take it from him and give it to the one who is gracious to the poor.
Metzudat Zion
"His substance" (hono) — from the language of wealth (hon) and riches. "By interest" (be-neshekh) — "neshekh" is increase [charged] on money, and "marbit" is increase [charged] on food; and so it says: "your money... at interest (neshekh)... your food... for increase (marbit)" (Leviticus 25:37). "To the one who is gracious" (le-chonen) — from the language of favor (chaninah) and giving.
Malbim
"He who augments his substance" — All these verses come to explain what was stated [earlier], "Better is the poor who walks in his integrity" (Proverbs 28:6), where it was explained that if one's beginning is thorns — through restraining his desires — his end is smooth ground, and conversely, [if his beginning is smooth,] his end is thorns. Now he explains this with regard to the gathering of wealth: one who walks in a crooked way, whose beginning is smooth ground because he increases his wealth through interest and increase, his end is that he will be dispossessed and lose his money. And one who is gracious to the poor, lending to them without charge — whose beginning is thorns — he will [in the end] take the wealth that was amassed through interest, and his end is smooth ground, for he will become wealthy.
He who turns away his ear from hearing the law, Even his prayer is an abomination.
verse value 2877
Insights
Verse structure: 7 words, 28 letters. The shortest word is "even" (גַּ֥ם, 2 letters) and the longest is "his·prayer" (תְּ֝פִלָּת֗וֹ, 5 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "turning·away" (מֵסִ֣יר), "from·hearing" (מִשְּׁמֹ֣עַ), "his·prayer" (תְּ֝פִלָּת֗וֹ). 7 unique roots are used. Frequent roots: "from·hearing" (root שמע, 30x in Proverbs); "abomination" (root תועבה, 21x in Proverbs). The etnachta (major mid-verse pause) falls on 'law', dividing the verse into phrases of 4 and 3 words. Full calculation: מֵסִ֣יר [turning·away] (310) + אׇ֭זְנוֹ [his·ear] (64) + מִשְּׁמֹ֣עַ [from·hearing] (450) + תּוֹרָ֑ה [law] (611) + גַּ֥ם [even] (43) + תְּ֝פִלָּת֗וֹ [his·prayer] (916) + תּוֹעֵבָֽה [abomination] (483) = 2877.
Ibn Ezra
"Even his prayer" — if he prays to Hashem in his distress, it is an abomination.
Ralbag
"He who turns away his ear" — Behold, whoever turns away his ear from hearing the Torah — it is not enough that his deeds be abominable on this account, because the guidance for the rectification of deeds has turned away from him; but even his prayer, which he supposes to be service to Hashem, is an abomination, because on account of his turning away from studying the Torah and conducting himself in its ways, it is not possible that his intention in it be fitting.
Metzudat David
"He who turns away, etc." — because he does not value the words of another, he is therefore repaid measure for measure: the Omnipresent, blessed be He, abhors his prayer and does not value it, and it will not be accepted with favor.
Malbim
"He who turns away his ear from hearing the law" — One who turns away his ear and does not want to listen to the study of Torah — even if he does so because the time for prayer has arrived — even his prayer is an abomination. As the Sages said in Tractate Shabbat, page 10: Rabbi Yirmeya was sitting before Rabbi Zeira; the time for prayer arrived, and Rabbi Yirmeya was hurrying [to break off from the Torah study in order to go pray]. Rabbi Zeira applied to him [the verse], "He who turns away his ear...," etc. — for Torah is eternal life, while prayer is life of the moment.
Whoever causes the upright to go astray in an evil way, He shall fall himself into his own pit; But the whole-hearted shall inherit good.
verse value 2931
Insights
Verse structure: 8 words, 43 letters. The shortest word is "evil" (רָ֗ע, 2 letters) and the longest is "will·inherit·good" (יִנְחֲלוּ־טֽוֹב, 8 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "leading·astray" (מַשְׁגֶּ֤ה), "in·his·pit" (בִּשְׁחוּת֥וֹ), "he·will·fall" (הֽוּא־יִפּ֑וֹל). 8 unique roots are used. Frequent roots: "in·a·way·of" (root דרך, 74x in Proverbs); "evil" (root רע, 69x in Proverbs); "upright" (root ישר, 35x in Proverbs). The etnachta (major mid-verse pause) falls on 'he·will·fall', dividing the verse into phrases of 6 and 2 words. Full calculation: מַשְׁגֶּ֤ה [leading·astray] (348) + יְשָׁרִ֨ים [upright] (560) + בְּדֶ֥רֶךְ [in·a·way·of] (226) + רָ֗ע [evil] (270) + בִּשְׁחוּת֥וֹ [in·his·pit] (722) + הֽוּא־יִפּ֑וֹל [he·will·fall] (138) + וּ֝תְמִימִ֗ים [and·whole-hearted] (546) + יִנְחֲלוּ־טֽוֹב [will·inherit·good] (121) = 2931.
Rashi
into his own pit Heb. בשחותו, from an expression of שחת, a pit.
Ibn Ezra
"Causes to go astray" [mashgeh] — from their way, so that perhaps they will stumble on an evil path. "Into his own pit" [bishchuto] — that which he made to trap them, he himself will fall into. "Shall inherit good" — after the death of the one who caused [them] to go astray.
Ralbag
"Whoever causes the upright to go astray" — Whoever causes the upright to go astray and misleads them so that they walk in an evil way, in which he has dug a pit to make them fall — behold, Hashem will repay his due, so that he himself falls into his own pit, and the whole-hearted inherit good, the opposite of what the one who misled them intended. Or he may mean by this that the whole-hearted, who give every person fitting counsel so that they attain the good, themselves succeed in attaining the good; and by this it is shown that whatever a person intends to bring upon another, whether good or evil, the like of it comes upon him as well.
Metzudat David
"Causes to go astray" — one who causes the upright to stray, leading them into a dangerous path — behold, the one who causes the stumbling will himself fall into that very danger. But the whole-hearted, who lead [others] on the straight path, they too will inherit good.
Metzudat Zion
"Causes to go astray" (mashgeh) — from the language of inadvertent error (shegagah). "Into his own pit" (bi-shechuto) — from the language of a pit (shachat) and a well (bor); meaning, a stumbling-block and a danger.
Malbim
"Whoever causes the upright to go astray in an evil way" — According to the parable, this means: if he sees upright people and leads them astray from the straight way onto an evil way, in order to make them fall into the pit he prepared, he himself will fall into his own ruin — "he who digs a pit shall fall into it" (Proverbs 26:27). The whole-hearted, however, who do not deceive, shall inherit good, for since they held back and did not commit a transgression, they are given a reward. And in the allegorical meaning, it speaks of the logical, straight way, which comes through understanding (binah). Even though the upright walk in a straight way, an intellectual error may come upon them (this is the meaning of the verb sh-g-h, "to err") through a person who misleads them in the way of their own understanding. His punishment will be that he falls into his own ruin, for the corruption is attributed to the one who incites and leads astray toward evil, not to the one who was led astray by him. The whole-hearted, however, cannot be imagined to be led into error by anyone, for they do not rely on their own understanding at all, but walk in wholehearted simplicity, and "live by their faith" (Habakkuk 2:4). And they shall inherit good like an inheritance that is not taken from them, and like an inheritance that does not come through their own labor — so too, they do not rely on the understanding of their own heart, but only on the inheritance of their faith.
The rich man is wise in his own eyes; But the poor who has understanding searches him through.
verse value 1623
Insights
Verse structure: 7 words, 29 letters. The shortest word is "wise" (חָכָ֣ם, 3 letters) and the longest is "in·his·eyes" (בְּ֭עֵינָיו, 6 letters). 1 word in this verse appears nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "searches·him" (יַחְקְרֶֽנּוּ). 7 unique roots are used. Frequent roots: "wise" (root חכם, 93x in Proverbs); "man" (root איש, 80x in Proverbs); "understanding" (root בין, 46x in Proverbs). The etnachta (major mid-verse pause) falls on 'rich', dividing the verse into phrases of 4 and 3 words. Full calculation: חָכָ֣ם [wise] (68) + בְּ֭עֵינָיו [in·his·eyes] (148) + אִ֣ישׁ [man] (311) + עָשִׁ֑יר [rich] (580) + וְדַ֖ל [and·low] (40) + מֵבִ֣ין [understanding] (102) + יַחְקְרֶֽנּוּ [searches·him] (374) = 1623.
Rashi
A rich man...but a discerning poor man Scripture speaks about a teacher and a pupil, that the pupil searches out [the understanding of the subject matter,] and through him, the teacher gains wisdom.
Ibn Ezra
"But the poor who has understanding" — is able to investigate the matter [and see] that he [the rich man] is [only] wise in his own eyes.
Ralbag
"Wise in his own eyes" — The rich man is wise in his own eyes because he sees the success of his ways, but the poor man who has understanding examines him by means of his wisdom, and brings it about that the rich man utters with his own mouth something that will reveal his defect and the deficiency of his character — just as in the examination of witnesses, whose purpose is to determine what defects are in their words. Then it will become clear to the rich man that he cannot avoid answering the poor man who has understanding, in a way that will reveal the defect of his intellect. In this there is also a lesson to guide those who know how to teach their wisdom to others. Now this rich man, in matters of opinion, finds it easy — owing to the quickness of his mind — to grasp things with apparent ease, and this is a cause that he does not go deeply enough into them to resolve all the doubts that arise in them. But when a man of quick understanding comes before him repeatedly and examines him, posing to him doubts which the master must labor to resolve, this becomes a cause for the completion of knowledge in this matter — teaching that he is wise in his own eyes.
Metzudat David
"Wise" — the rich man considers himself wise, but it is not so; for even a poor man, if he has understanding, will probe into matters of wisdom more than he does, since wealth is not the cause of wisdom.
Malbim
(11-12) "The rich man is wise in his own eyes"; "When the righteous exult, there is great glory" — It has already been explained that one who is wise in his own eyes is worse than the fool. For the fool strays from the ways of wisdom because of his desire, but he himself knows that his ways stray from wisdom; whereas one who is wise in his own eyes thinks that his evil ways are the ways of wisdom, and he laughs at the statutes of wisdom and its principles. And this happens in many ways — one of them being through abundance of wealth: when he sees that his ways succeed and Hashem does not punish him for his evil deeds, he thinks that his deeds are acceptable and that they are in the ways of wisdom. The poor man, however, if he understands that through understanding he can explain matters and clarify hidden things, will examine him and understand that the matter is not so — that even though the rich man succeeds, this is not true success, for wealth and the pleasures of this world are only successes for the animalistic body, which is not the true person, but rather the person disguised and clothed in the form of an animal — resembling the rest of the living creatures, who find all their needs abundantly available, and, as the saying goes, "none is as rich as the pig" (lit de'atir mechazirei). This success is not glory for the true person. "When the righteous exult," however — the verb "exult" (alatz) always refers to the joy of the soul in spiritual matters — the righteous exult before God with spiritual joy through their righteousness, and in this there is great glory, for it is glory to them as human beings, since their happiness is a human happiness. But "when the wicked arise, man is disguised" (yechupas) — meaning, the essential person disguises himself and changes his garments, for their success belongs to the animalistic body, so the person disguises himself and dresses in animal garb, for they go outside the category of man and are animals in human form.
When the righteous exult, there is great glory; But when the wicked rise, men must be sought for.
verse value 2951
Insights
Verse structure: 8 words, 35 letters. Verse gematria: 2951 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "great" (רַבָּ֣ה, 3 letters) and the longest is "just" (צַ֭דִּיקִים, 6 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "when·rejoice" (בַּעֲלֹ֣ץ), "great" (רַבָּ֣ה), "and·when·rise" (וּבְק֥וּם). 8 unique roots are used. Frequent roots: "wicked" (root רשע, 81x in Proverbs); "just" (root צדיק, 66x in Proverbs); "man" (root אדם, 44x in Proverbs). The etnachta (major mid-verse pause) falls on 'glory', dividing the verse into phrases of 4 and 4 words. Full calculation: בַּעֲלֹ֣ץ [when·rejoice] (192) + צַ֭דִּיקִים [just] (254) + רַבָּ֣ה [great] (207) + תִפְאָ֑רֶת [glory] (1081) + וּבְק֥וּם [and·when·rise] (154) + רְ֝שָׁעִ֗ים [wicked] (620) + יְחֻפַּ֥שׂ [is·sought] (398) + אָדָֽם [man] (45) = 2951.
Rashi
person will be searched out He will be searched out with all kinds of false accusations.
Ibn Ezra
"Great" [rabbah] — great is the glory in which the people of the land take pride when they see the righteous joyful and exultant. "Men must be sought/hidden" [yechupas adam] — [meaning] that the wicked search out [others' wealth] and oppress them.
Ralbag
"When the righteous exult" — in their success there is great glory in the world, because they guide man in an upright and praiseworthy conduct. But when the wicked rise up and are exalted, levity increases in the world; for since they know how [such] opinions are formed, they endeavor to search out and show that the good also perform those same deeds, for they think that the conduct of others is like their own conduct — as it is said, "and he who reproves a wicked man [incurs] his blemish" (Proverbs 9:7). Or he means by this that when the wicked rise up, a man must be sought out — because he has already hidden himself out of fear of them, as it is said, "when the wicked rise, a man hides himself" (Proverbs 28:28); and therefore he must be searched for in [various] places, if they are able to find him.
Metzudat David
"When [the righteous] exult" — at the time the righteous rejoice because their success is great and everything is done according to their word, then the glory [of the land] is great, for no voice of an oppressor or of extortion is heard in it. But at the time the wicked arise to rule over it, then men must be sought out, for those wicked men hunt them down in order to extort their wealth.
Metzudat Zion
"When [the righteous] exult" (ba'alotz) — an expression of joy, as in "the city rejoices (ta'aloz)" (above, 11:10). "Great" (rabbah) — [an expression of] greatness, as in "over a great land" (Psalms 110:6). "Must be sought for" (yechupas) — an expression of searching and seeking out.
He who covers his transgressions shall not prosper; But whoever confesses and forsakes them shall obtain mercy.
verse value 1174
Insights
Verse structure: 7 words, 29 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "his·transgressions" (פְ֭שָׁעָיו, 5 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "his·transgressions" (פְ֭שָׁעָיו), "prospers" (יַצְלִ֑יחַ), "and·confessing" (וּמוֹדֶ֖ה). 7 unique roots are used. Frequent roots: "not" (root לא, 61x in Proverbs). The etnachta (major mid-verse pause) falls on 'prospers', dividing the verse into phrases of 4 and 3 words. Full calculation: מְכַסֶּ֣ה [covering] (125) + פְ֭שָׁעָיו [his·transgressions] (466) + לֹ֣א [not] (31) + יַצְלִ֑יחַ [prospers] (148) + וּמוֹדֶ֖ה [and·confessing] (61) + וְעֹזֵ֣ב [and·forsaking] (85) + יְרֻחָֽם [is·shown·mercy] (258) = 1174.
Rashi
but he who confesses and abandons He confesses his sins and abandons them, never to return to them.
Ralbag
"He who covers his transgressions" — one who covers his transgressions and conceals them, when they investigate him concerning them, will not prosper, for this will be a cause that he will lie about his transgression, or shame will overtake him when the opposite of his words is found [to be true]. But one who has already sinned, and confesses and abandons his evil ways, will be shown mercy — whether his transgression was against Hashem or against a person — for the one he transgressed against will already have mercy on him upon seeing him regretting what he has done in this matter.
Metzudat David
"Covers" — one who denies his transgressions, saying, 'I have done nothing wrong.' "But confesses and forsakes" — one who admits that he has transgressed and abandons it, sinning no more, will obtain mercy from Hashem, who removes his transgressions.
Malbim
"He who covers his transgressions shall not prosper" — One who occupies himself with covering up his transgressions will not succeed in this concealment, for his wickedness will be revealed in public, and then they will not have mercy on him, since they will have seen that he does not regret his wickedness — for he occupies himself with hiding it from people, even though it is known to Hashem. But one who confesses his transgressions and takes it upon himself to abandon his way — this is a sign that he regrets and repents — he shall be shown mercy.
Happy is the man who fears always; But he who hardens his heart shall fall into evil.
verse value 2034
Insights
Verse structure: 8 words, 31 letters. Verse gematria: 2034 is divisible by 18, the value of chai ('life'). The shortest word is "man" (אָ֭דָם, 3 letters) and the longest is "and·hardening" (וּמַקְשֶׁ֥ה, 5 letters). 1 word in this verse appears nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "and·hardening" (וּמַקְשֶׁ֥ה). 8 unique roots are used. Frequent roots: "into·evil" (root רע, 69x in Proverbs); "his·heart" (root לב, 57x in Proverbs); "man" (root אדם, 44x in Proverbs). The etnachta (major mid-verse pause) falls on 'always', dividing the verse into phrases of 4 and 4 words. Full calculation: אַשְׁרֵ֣י [happiness·of] (511) + אָ֭דָם [man] (45) + מְפַחֵ֣ד [fearing] (132) + תָּמִ֑יד [always] (454) + וּמַקְשֶׁ֥ה [and·hardening] (451) + לִ֝בּ֗וֹ [his·heart] (38) + יִפּ֥וֹל [falls] (126) + בְּרָעָֽה [into·evil] (277) = 2034.
Rashi
who is always afraid He is concerned with punishment, and therefore distances himself from sin.
Ibn Ezra
"Who fears always" — [fears] Hashem, and does not transgress. "But he who hardens his heart" — so as not to understand rebuke. "Shall fall into evil" — that which he intended to do.
Ralbag
"Happy is the man who fears always" — [always fears] him whom it is fitting to fear, for this is a cause for him to become wise in taking the proper counsel to escape the evil which he fears. But one who hardens his heart and sets at naught the things it is fitting to fear will fall into evil. Do you not see that the hardening of the heart destroyed both the First and the Second Temple? For if Zedekiah had not hardened his heart, and had put his neck under the yoke of the king of Babylon, we would not have been exiled from our land at that time. And so too was the matter with the Second [Temple]: they did not submit to the other kingdom, nor put their necks under its yoke.
Metzudat David
"Fears always" — of the thing that frightens, and guards himself against it. "But hardens" — one who hardens his heart and is not afraid of the frightening thing, and does not guard himself against it — behold, he will fall into that evil.
Metzudat Zion
"Hardens" (u-makshe) — from the language of hard (kasheh) and strong.
Malbim
"Happy is the man who fears always" — There is a difference between ha-poched (in the simple, kal conjugation) and ha-mefached (in the intensive, heavy conjugation): the mefached is afraid of something where there is no [real] fear there at all — rather, he makes himself afraid. Now, * One who fears (ha-poched) — this is a sign that he is a sinner, as it is said (Isaiah 33:14), "the sinners in Zion are afraid," and as the Sages said in Tractate Berakhot (Berakhot 60a): he saw him being afraid, and said to him, "You are a sinner." * But, "happy is the man who makes himself fear" (ha-mefached) — even though his heart is sound, because he has not sinned, he makes himself afraid regarding the future, so that he will not sin, and through this he is guarded from sin and levels his ways. "But he who hardens his heart" is the opposite: he sees that he is being afflicted with suffering, and there is [cause for] fear, yet he hardens his heart — like Pharaoh, who hardened his heart and did not fear Hashem. He is the one who hardens his heart, and he shall have no recovery.
As a roaring lion, and a ravenous bear; So is a wicked ruler over a poor people.
verse value 2014
Insights
Verse structure: 7 words, 26 letters. The shortest word is "over" (עַ֣ל, 2 letters) and the longest is "lion·roaring" (אֲֽרִי־נֹ֭הֵם, 6 letters). 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "lion·roaring" (אֲֽרִי־נֹ֭הֵם), "and·a·bear" (וְדֹ֣ב), "ravenous" (שׁוֹקֵ֑ק). 7 unique roots are used. Frequent roots: "wicked" (root רשע, 81x in Proverbs). The etnachta (major mid-verse pause) falls on 'ravenous', dividing the verse into phrases of 3 and 4 words. Full calculation: אֲֽרִי־נֹ֭הֵם [lion·roaring] (306) + וְדֹ֣ב [and·a·bear] (12) + שׁוֹקֵ֑ק [ravenous] (506) + מוֹשֵׁ֥ל [ruler] (376) + רָ֝שָׁ֗ע [wicked] (570) + עַ֣ל [over] (100) + עַם־דָּֽל [people·low] (144) = 2014.
Rashi
like a roaring lion he is to them. and a growling bear נהימה, roaring, to a lion, and שקיקה, growling, to a bear, are both expressions of a cry.
Ibn Ezra
"A lion," "a ruler" — [15–16] the comparative letter kaf ["like"] is omitted [but implied]. "Ranging" [shokek] — from [the root] shuk ["leg/shank"], that is, one who tramples; so too a ruler who is wicked over a poor people, and likewise a prince who lacks understanding, is likened to a lion and a bear in his oppression of the poor.
Ralbag
"As a roaring lion" — behold, by the comparison to the lion that roars over its prey, and the bear that rushes eagerly to tear its prey, one finds the wicked ruler who rules over a poor people, whose sole intent is to destroy them, do them harm, and oppress them — the opposite of what ought to be the law of a ruler.
Metzudat David
"Lion" — just as the roaring of the lion and the bear frightens people, so too the rule of a wicked man over a poor people is frightening, for it is his way to harm those whose strength is weakened.
Metzudat Zion
"Roaring" (noheim) and "ravenous" (shokek) — the roar of a lion is called "nehimah," and the roar of a bear is called "shekikah."
Malbim
"As a roaring lion, and a ravenous bear" — The lion roars (sho'eg) when it has prey, and the lion growls (noheim) when it has no prey, growling out of distress; and then it is very dangerous, for it will maul whatever it finds in order to satisfy its hunger. Likewise, the ravenous bear (shokeik) is one who thirsts for blood. So too is the wicked ruler who rules over a poor people: for if he rules over the wealthy, who have something that could be seized from them, he is like a lion roaring over its prey, which is not so dangerous. But over a poor people, he growls constantly for flesh and is ravenous for blood, destroying anyone who crosses him.
The prince who lacks understanding is also a great oppressor; But he who hates covetousness shall prolong his days.
verse value 3538
Insights
Verse structure: 10 words, 41 letters. The shortest word is "lacking·of" (חֲסַ֣ר, 3 letters) and the longest is "understanding" (תְּ֭בוּנוֹת, 6 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "leader" (נָגִ֗יד), "lacking·of" (חֲסַ֣ר), "and·great·of" (וְרַ֥ב). The root שנא appears 2 times in this verse. 9 unique roots are used. Frequent roots: "days" (root יום, 32x in Proverbs); "hating·of" (root שנא, 28x in Proverbs); "and·great·of" (root רב, 26x in Proverbs). The etnachta (major mid-verse pause) falls on 'extortions', dividing the verse into phrases of 5 and 5 words.
Rashi
who lacks understanding As he lacks understanding, he is a great oppressor because he does not give any thought to his life. [Therefore,] he oppresses excessively, for one who hates unlawful gain will live long. [Consequently, he who oppresses others will die young.]
Ibn Ezra
"He who hates" [sonei] — [written] with a yod, to indicate that it speaks of the ruler and the prince [i.e., refers back to that same singular subject].
Ralbag
"The prince" — and this is the way of the prince who lacks understanding and is full of oppressions. But the prince who hates unjust gain will prolong the days of those governed by him, through his upright conduct and his guarding them from harm — the opposite of the wicked one, who lusts to prey upon them. Or he means by this: behold, by the comparison of the roaring lion, whose voice the animals hear and so they flee — so is the matter with the wicked one who rules over a poor people, for they will not be able to bear him, and will rebel against him. And so too is the matter with the prince who lacks understanding and is full of oppressions; but one who hates unjust gain will prolong his days over his kingdom.
Metzudat David
"The prince" — when the prince lacks understanding, he multiplies oppressions of the people; whereas one who hates unjust gain prolongs his days — but the fool does not understand this.
Metzudat Zion
"Prince" (nagid) — a minister (sar) and a ruler. "Oppressions" (ma'ashakot) — from the language of oppression (oshek) and robbery. "Covetousness" (betza) — oppression and robbery.
Malbim
"The prince who lacks understanding is also a great oppressor" — Behold, regarding the wicked ruler: if he is not a great oppressor, there will be found under his rule people who earn money and sustain themselves. And likewise, even if he is a great oppressor, if he has understanding, he will also leave alone the merchants who profit from gain, so that he can take from them tax and gifts, and they will increase wealth on his behalf. But if he also lacks understanding, then as soon as he sees a man who has gain and wealth, he kills him in order to take his money, for he does not consider that there should be wealthy people and merchants found under his rule, since he has no understanding to be concerned about days to come. Then only those who hate [unjust] gain will prolong their days — only one who does not profit and gain, and appears poor, is not in danger of death, but one who profits and gains will not prolong his days. And he goes on to explain that...
A man who is laden with the blood of any person Shall hasten his steps to the pit; none will support him.
verse value 1914
Insights
Verse structure: 6 words, 30 letters. The shortest word is "man" (אָ֭דָם, 3 letters) and the longest is "let·them·not·support·him" (אַל־יִתְמְכוּ־בֽוֹ, 9 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "with·blood·of·soul" (בְּדַם־נָ֑פֶשׁ), "to·pit" (עַד־בּ֥וֹר), "will·flee" (יָ֝נ֗וּס). 6 unique roots are used. Frequent roots: "with·blood·of·soul" (root נפש, 53x in Proverbs); "man" (root אדם, 44x in Proverbs). The etnachta (major mid-verse pause) falls on 'with·blood·of·soul', dividing the verse into phrases of 3 and 3 words. Full calculation: אָ֭דָם [man] (45) + עָשֻׁ֣ק [laden] (470) + בְּדַם־נָ֑פֶשׁ [with·blood·of·soul] (476) + עַד־בּ֥וֹר [to·pit] (282) + יָ֝נ֗וּס [will·flee] (126) + אַל־יִתְמְכוּ־בֽוֹ [let·them·not·support·him] (515) = 1914.
Rashi
A man who is guilty of robbing one’s lifeblood (Upon whom the crime of robbing blood lies.) He is one who causes his fellow to sin, and his soul is lost because of him. will flee to the pit Until his dying day, he will flee for aid, that it should be expiated for him. but no one will support him from Heaven to give him the possibility to repent, so that he will not be in Paradise while his pupil is in Gehinnom. In this manner, it is expounded upon in Tractate Yoma (87a).
Ibn Ezra
"A man laden [ashuk] with blood" — like [the active form] "oshek" [oppressor]; and similarly "agur" [gathered] is like "ogeir" [one who gathers]; "ha-shedudah" [the plundered one] is like "ha-shodedah" [the plunderer]; "ha-shekhuni" [dwelling] is like "ha-shokhen" [one who dwells]. And one who oppresses through the blood of a person — a murderer — his iniquities will bring him to distress, so that he will go down to the pit to kill his own soul and cast it into an evil place, and no one will be found to bring him back. Another interpretation: a man who is robbed of his money and of himself on account of the blood of a person that he spilled — until he goes down to the pit, he will flee from place to place, because he fears for his life; and "the pit" alludes to the grave. "None will support him" — by way of warning, meaning that others will not support him when he falls and will not have mercy on him, because he destroyed the one formed in the image of God.
Ralbag
"A man oppressed [by the blood of a soul]" — because of the sin of bloodguilt which the man has committed, his punishment from Hashem will be that he is oppressed and crushed by others without [his] having done them any wrong, and he will flee from the multitude of those pursuing him until he comes to the grave, with no one to support and assist him — as if to say that they pursued him for naught and without cause, when in fact the sin of bloodguilt brought this upon him.
Metzudat David
"A man burdened" — one whose soul is burdened with the sin of bloodshed — behold, until he dies and is buried he flees in fear of pursuers, and he will find no one to support him, for he has done very wickedly.
Metzudat Zion
"Laden" (ashuk) — robbed, and truly ruined (nishchat be-ayin, i.e., actually corrupted). "Will support" (yitmekhu) — an expression of sustaining (se'ad).
Malbim
"A man who is laden with the blood of any person" — the man who is wronged by this foolish ruler is laden with the blood of a person, in that [the ruler] does not rob him of his money alone, but also spills the blood of his soul. And even if he wishes to flee on account of the wicked man, "he flees unto the pit," and "none will support him," for everyone is afraid to lend him support, since he has been condemned to death by the ruler on account of his wealth — like Naboth the Jezreelite, who was killed so that Ahab could inherit [his vineyard].
Whoever walks uprightly shall be saved; But he who is perverse in his ways shall fall at once.
verse value 2274
Insights
Verse structure: 7 words, 30 letters. The shortest word is "walking" (הוֹלֵ֣ךְ, 4 letters) and the longest is "and·perverse·of" (וְנֶעְקַ֥שׁ, 5 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "will·be·saved" (יִוָּשֵׁ֑עַ), "and·perverse·of" (וְנֶעְקַ֥שׁ), "in·one" (בְּאֶחָֽת). 7 unique roots are used. Frequent roots: "ways" (root דרך, 74x in Proverbs); "walking" (root הלך, 35x in Proverbs). The etnachta (major mid-verse pause) falls on 'will·be·saved', dividing the verse into phrases of 3 and 4 words. Full calculation: הוֹלֵ֣ךְ [walking] (61) + תָּ֭מִים [complete] (490) + יִוָּשֵׁ֑עַ [will·be·saved] (386) + וְנֶעְקַ֥שׁ [and·perverse·of] (526) + דְּ֝רָכַ֗יִם [ways] (274) + יִפּ֥וֹל [will·fall] (126) + בְּאֶחָֽת [in·one] (411) = 2274.
Rashi
will fall in one In one evil, and there will be no rising up after his downfall.
Ibn Ezra
"Whoever walks" — uprightly [tamim]; the proof is [the contrasting phrase] "and he who is perverse in his ways" [ve-ne'ekash derakhim], from the perspective of his crooked ways. "Ways" [derakhim] — are not merely two; the proof is "be-achat" ["in one (of them)"], for the letter bet is pointed with a shva, meaning: in one of them [i.e., not restricted to just a pair].
Ralbag
"Whoever walks uprightly" — in integrity and uprightness he will be saved from wickedness and from the evil that is poised to come upon him, even though the paths leading to evil are many and the good path is but one alone. And he who is perverse and abandons the paths of uprightness — even when there are before him only two paths, one good and one evil — his own counsel will lead him to choose the path in which he will fall and stumble, abandoning the good path.
Metzudat David
"Shall be saved" — from the many troubles that surround him. "At once" — when a single trouble comes, he falls into it without recovery.
Metzudat Zion
"Perverse" (ve-ikkesh) — an expression of crookedness.
Malbim
"He who walks uprightly shall be saved, but he who is perverse in two ways (derachayim) shall fall in one" — in everything there are two ways: the way of the right and the way of the left. For example, in matters of character traits: * the way of pride and the way of humility, * generosity and stinginess, * courage and timidity. And one must conduct himself on every path according to wisdom — for example, to be humble before the righteous and to be proud before the wicked, and so with all of them. And these two ways are called "derachayim" (two-ways), which is the dual form, because they are pairs, one opposite the other. And one must walk on every path with wholeness, and then he shall be saved. But the one who is perverse in the two ways — meaning that on each of the two paired paths he goes crookedly — for example: * one who is humble before the wicked but proud before the righteous, * one who is generous when it comes to a transgression but stingy when it comes to a commandment, then "he shall fall in one" — meaning, in each of the two ways he shall fall into a snare. And now he will explain an example of this.
He who tills his ground shall have plenty of bread; But he who follows after vain things shall have poverty enough.
verse value 2569
Insights
Verse structure: 6 words, 32 letters. The shortest word is "tilling·of" (עֹבֵ֣ד, 3 letters) and the longest is "will·be·sated·with·bread" (יִֽשְׂבַּֽע־לָ֑חֶם, 7 letters). 1 word in this verse appears nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "will·be·sated·with·poverty" (יִֽשְׂבַּֽע־רִֽישׁ). The root שבע appears 2 times in this verse. 5 unique roots are used. Frequent roots: "will·be·sated·with·bread" (root שבע, 28x in Proverbs). The etnachta (major mid-verse pause) falls on 'will·be·sated·with·bread', dividing the verse into phrases of 3 and 3 words. Full calculation: עֹבֵ֣ד [tilling·of] (76) + אַ֭דְמָתוֹ [his·ground] (451) + יִֽשְׂבַּֽע־לָ֑חֶם [will·be·sated·with·bread] (460) + וּמְרַדֵּ֥ף [and·pursuing·of] (330) + רֵ֝יקִ֗ים [empty·things] (360) + יִֽשְׂבַּֽע־רִֽישׁ [will·be·sated·with·poverty] (892) = 2569.
Rashi
will be sated with poverty Heb. ריש, poverty.
Ibn Ezra
"And he who pursues/follows after" — a transitive verb (po'el yotze) [directed] to the heart. "And vain things" [reikim] — they are the ones pursued, and the pursuit is the haste to go after them [while] empty, for they are poor people who have nothing. Likewise: "awake and empty" [na'or ve-reik].
Ralbag
"He who tills his ground" — one who labors to till his ground will be sated with bread, for the ground will give its fruit. But one who does not occupy himself with the settling of the world, but rather pursues vain words, will lack all good. He also notes here that one who labors to bring forth, from potentiality into actuality, the grasp of intelligible things, will be sated with the acquisition of those apprehensions, which are the nourishment of the intellect; and one who pursues empty things and does not labor for the perfection of his soul will remain in deficiency of knowledge.
Metzudat David
"Tills his ground" — through plowing and sowing. "But follows" — one who goes after empty things that have no benefit, poverty will multiply upon him until he is sated with it because of its great abundance; and this is a figure of speech.
Malbim
(19-20) "He who tills his ground shall have plenty of bread" [and] "a man of faithfulness shall abound with blessings" — he takes hold of a parable regarding the way of diligence and the way of laziness, and in each one there is integrity and perversity. For example, in the way of diligence there is integrity when one tills his ground and enjoys the toil of his hands — this one "shall have plenty of bread," and this is the good side of the way of diligence. Conversely, one who "follows after vain things" and does nothing "shall have poverty enough," and this is the evil path within the way of laziness. However, there is also a good side to the way of laziness: that one not be overly diligent, rushing to grow rich through robbery and murder — for such diligence is evil, a perverse way — and in this, laziness is good, in that after he has tilled his ground he then takes hold of the way of laziness [restraint], and becomes "a man of faithfulness," trusting in Hashem that He will send blessing upon the seed he has sown and the produce of the vineyard, and then he "abounds with blessings," for Hashem sends him His blessing — whereas one who rushes to grow rich shall not go unpunished. This is the perversity found within the way of diligence. And there are two paths: one path's beginning is thorns and its end is level ground — this is the one who tills his ground, whose beginning is toil and labor but whose end is level ground, in that he rests and trusts, and afterward "has plenty of bread" from Hashem's blessing and from the fruit of his hands. And there is a path whose beginning is level ground and whose end is thorns — the one who "follows after vain things," who in the end rushes to grow rich through murder, and thereby does not go unpunished, and his end is that he "has poverty enough."
A faithful man shall abound with blessings; But he who makes haste to be rich shall not be unpunished.
verse value 2552
Insights
Verse structure: 7 words, 31 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "many·of·blessings" (רַב־בְּרָכ֑וֹת, 7 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "faithfulness" (אֱ֭מוּנוֹת), "many·of·blessings" (רַב־בְּרָכ֑וֹת). 7 unique roots are used. Frequent roots: "man·of" (root איש, 80x in Proverbs); "not" (root לא, 61x in Proverbs). The etnachta (major mid-verse pause) falls on 'many·of·blessings', dividing the verse into phrases of 3 and 4 words. Full calculation: אִ֣ישׁ [man·of] (311) + אֱ֭מוּנוֹת [faithfulness] (503) + רַב־בְּרָכ֑וֹת [many·of·blessings] (830) + וְאָ֥ץ [and·hastening] (97) + לְ֝הַעֲשִׁ֗יר [to·become·rich] (615) + לֹ֣א [not] (31) + יִנָּקֶֽה [will·be·clean] (165) = 2552.
Rashi
A trustworthy man who gives his tithes faithfully, for there is no witness to the matter, but the Holy One, blessed be He, sees and lavishes blessings upon him. but he who hastens to become rich He hastens the time to become rich from the belongings of the poor.
Ibn Ezra
"A man of faithfulness" [ish emunot] — one who acts faithfully abounds in blessings, meaning that others will bless him, or [that] Hashem [will bless him] — and this is the correct [reading]. And the end of the verse serves as proof: "but he who hastens" [ve-atz] — he who hastens to grow rich shall not be free of punishment [shever].
Ralbag
"A faithful man" — a man who occupies himself with faithfulness in [his] conduct and in [his] beliefs abounds with blessings: on account of his uprightness he will succeed as he desires, and on account of his cleaving to Hashem. But one who does not occupy himself with faithfulness, neither in character traits nor in beliefs, but rather occupies himself with wrongdoing in the business of wealth in order to grow rich quickly, and does not attend carefully to his beliefs in order to get through all the necessary inquiries in a short time — behold, he shall not go unpunished for evil. And this is very clear.
Metzudat David
"A faithful man" — one who conducts himself faithfully and does not deceive people is destined for an abundance of blessings. But one who hastens to enrich himself will not refrain from deceiving, and will not be free of the punishment he deserves.
Metzudat Zion
"Makes haste" (ve-atz) — an expression of speed, as in "and it did not hasten to come [down]" (Joshua 10:13).
To have respect of persons is not good; For a man will transgress for a piece of bread.
verse value 1782
Insights
Verse structure: 4 words, 27 letters. Verse gematria: 1782 is divisible by 18, the value of chai ('life'). The shortest word is "not·good" (לֹא־ט֑וֹב, 5 letters) and the longest is "and·for·piece·of·bread" (וְעַל־פַּת־לֶ֝֗חֶם, 8 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "and·for·piece·of·bread" (וְעַל־פַּת־לֶ֝֗חֶם), "will·transgress·man" (יִפְשַׁע־גָּֽבֶר). 4 unique roots are used. Frequent roots: "not·good" (root טוב, 52x in Proverbs); "and·for·piece·of·bread" (root לחם, 21x in Proverbs). The etnachta (major mid-verse pause) falls on 'not·good', dividing the verse into phrases of 2 and 2 words. Full calculation: הַֽכֵּר־פָּנִ֥ים [to·recognise·face] (405) + לֹא־ט֑וֹב [not·good] (48) + וְעַל־פַּת־לֶ֝֗חֶם [and·for·piece·of·bread] (664) + יִפְשַׁע־גָּֽבֶר [will·transgress·man] (665) = 1782.
Rashi
a man will sin one who perverts justice.
Ibn Ezra
"Is not good" — connects to the verse both forward and backward, and thus is the interpretation: "and for a piece of bread a man will transgress and rebel" — [this] is not good.
Ralbag
"To have respect of persons in judgment" — this is not a good thing, for when the judge honors one of the litigants, this will be a cause for the arguments of his opponent to be stifled, thinking that the judge's opinion favors the other side. And on account of a small bribe which the judge takes, he will transgress and pervert the judgment; for out of his love for the man from whom he took the bribe, he will not be able to find him liable, and he will hide the truth of the judgment from himself.
Metzudat David
"To recognize" — it is not good for a judge to recognize the face of one litigant and show him honor, for by this the claims of his opponent are stifled, since the opponent supposes that the judge's sympathy already lies with the other side; and the judge will believe him and acquit him in the judgment. "For a piece of bread" — that is to say: is it conceivable that, for a paltry gift which the judge expects to receive from the one whose face he recognizes, he would sin against his own soul by issuing a perverted judgment?
Metzudat Zion
"A man" (gever) — a man (ish).
Malbim
"To have respect of persons is not good" — even though you know a particular person to be a trustworthy man, you cannot always rely on recognizing faces [i.e., favoring based on who a person is], for sometimes, at a time of dire need when he lacks bread, even a man who [usually] overcomes his [evil] inclination may sometimes transgress for the sake of a piece of bread, out of poverty. And after this introduction, he states a moral lesson to those who are evil of eye:
He who has an evil eye hastens after riches, And knows not that want shall come upon him.
verse value 1377
Insights
Verse structure: 7 words, 32 letters. The shortest word is "evil·of" (רַ֣ע, 2 letters) and the longest is "hastening·after·the·wealth" (נִ֥בְהָֽל־לַה֗וֹן, 8 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "hastening·after·the·wealth" (נִ֥בְהָֽל־לַה֗וֹן), "that·lack" (כִּי־חֶ֥סֶר), "will·come·upon·him" (יְבֹאֶֽנּוּ). 7 unique roots are used. Frequent roots: "man·of" (root איש, 80x in Proverbs); "evil·of" (root רע, 69x in Proverbs); "eye" (root עין, 43x in Proverbs). The etnachta (major mid-verse pause) falls on 'eye', dividing the verse into phrases of 4 and 3 words. Full calculation: נִ֥בְהָֽל־לַה֗וֹן [hastening·after·the·wealth] (178) + אִ֭ישׁ [man·of] (311) + רַ֣ע [evil·of] (270) + עָ֑יִן [eye] (130) + וְלֹא־יֵ֝דַ֗ע [and·not·knows] (121) + כִּי־חֶ֥סֶר [that·lack] (298) + יְבֹאֶֽנּוּ [will·come·upon·him] (69) = 1377.
Rashi
He who hastens to [acquire] wealth He who hastens to increase wealth and steals his heave- offerings and tithes. that want will come upon him Want will come to him, for a curse will be sent upon the work of his hands.
Ibn Ezra
"He who hastens after riches" [nivhal la-hon] — like the interpretation of "ve-atz le-ha'ashir" [and he hastens to grow rich, v.20]; that is, one who hastens and rushes to gather wealth is called "a man of evil eye" [ish ra ayin], [meaning] whose eye is evil, like "and your eye is evil" [ve-ra'ah einekha] (Deuteronomy 15:9). "Want [shall come upon him]" — when he gathers it and does not give any of it to the poor.
Ralbag
"He who hastens after wealth" — behold, the miserly man behaves with stinginess, thinking that by this he will acquire wealth in a shorter time, and he does not sense that this base character trait is itself a cause that want will come upon him; for such a man has no friends, and so it is likely that harms and losses will befall him.
Metzudat David
"Hastens" — one who hastens to increase his wealth is certainly evil of eye, for his eye begrudges giving charity from his wealth, and he does not take to heart that, because of withholding charity, loss will come upon his riches.
Malbim
"He who has an evil eye hastens after riches" — the one who is evil of eye, who does not wish to give of his bounty to others, only rushes after wealth, and therefore "want shall come upon him" — meaning the wicked shall rise up and plunder his money. For even a man of faithfulness cannot withstand the pressure of [lacking] bread, how much more so the common people — as was stated above (22:6-7): "the borrower is servant [to the lender]"... "he who sows iniquity [shall reap calamity]"... "he who is bountiful of eye shall be blessed"... And one may also explain that "want shall come upon him" means: that which he causes to be lacking to the poor, through his evil eye, in that he hoarded grain in order to amass wealth, and thereby the poor lack bread — this very thing shall come upon him, and they shall plunder his wealth. It may also be explained by way of a figure of speech, in line with the saying, "the preserving salt of wealth is diminishment [i.e., giving to charity]" — that only through "diminishment" does wealth come to him, not through hoarding.
He who rebukes a man shall in the end find more favor Than he who flatters with the tongue.
verse value 1161
Insights
Verse structure: 7 words, 28 letters. The shortest word is "favour" (חֵ֣ן, 2 letters) and the longest is "from·flattering·of" (מִֽמַּחֲלִ֥יק, 6 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "afterward" (אַ֭חֲרַי), "from·flattering·of" (מִֽמַּחֲלִ֥יק). 7 unique roots are used. Frequent roots: "man" (root אדם, 44x in Proverbs); "will·find" (root מצא, 28x in Proverbs). The etnachta (major mid-verse pause) falls on 'will·find', dividing the verse into phrases of 5 and 2 words. Full calculation: מ֘וֹכִ֤יחַ [rebuking·of] (84) + אָדָ֣ם [man] (45) + אַ֭חֲרַי [afterward] (219) + חֵ֣ן [favour] (58) + יִמְצָ֑א [will·find] (141) + מִֽמַּחֲלִ֥יק [from·flattering·of] (228) + לָשֽׁוֹן [tongue] (386) = 1161.
Rashi
He who admonishes man for the sins he has committed and separates him from them. afterwards will find more favor After a time, he will find more favor in his eyes than one who speaks with flattery. We find in Gen. Rabbah (44:5): “Wherever it says אחרי, it means only long after; אחר, it is soon after. In Tanhuma, in the portion entitled “These are the words”: “He who admonishes man after Me”—this refers to Moses, who admonished Israel after the Holy One, blessed be He, who were called “man,” as it is stated (Ezek. 34:31): “You are men,” and it stated concerning him (Ex. 33: 17): “For you have found favor in My sight.” more favor than he who speaks with flattery This refers to Balaam, who said fine things to Israel (Num. 24:5): “How goodly are your tents, O Jacob!” Moses announces (Deut. 11:16): “Beware lest your heart be deceived,” and Balaam announces and flatters, “Do what your heart desires; He does not care: (Num. 23:19) ‘God is not a man that He should lie,’ concerning the nations, but concerning you, ‘He says but He does not do.’” And Solomon cries about both of them, (above 27:6): “Wounds of a lover are faithful, whereas kisses of an enemy are burdensome.”
Ibn Ezra
"In the end" [acharai] — Solomon says: whoever rebukes another person according to my commandments will find favor in the eyes of all who see him, more than one who flatters him with his tongue.
Ralbag
"He who rebukes a man" — He proceeds with reproofs after informing him of the harm that will befall him in the end if he does not turn away from that trait, as I did in this preceding verse; such a person will find favor in that man's eyes more than one who flatters him with the tongue and praises his inferior trait. And it is as though [Solomon] guided us here regarding the way of rebuke — what manner it should take so that it will be received with benefit; for it is necessary that it draw the hearts as much as possible, in a manner that the one being rebuked will sense that the rebuker said this rebuke for his benefit and his honor. Or, the yod in "acharai" [after me] is superfluous, and the intent is that whoever rebukes a person — after it becomes clear to the one rebuked, regarding the harm that befell him for not having heeded his rebuke, he will feel and say: "Surely, had I heeded so-and-so's counsel, I would have escaped this" — and for this reason he will find favor in the eyes of the one rebuked more than the flatterer, because the flatterer was the cause of his falling into harm, and therefore he will hate him in the end.
Metzudat David
"He who rebukes" — one who rebukes another and turns him away from transgression — behold, after he has turned away from the transgression, the one who rebuked him will find more favor than one who spoke to him with flattery and made his deeds seem good in his own eyes.
Malbim
"He who rebukes a man shall afterward find more favor than he who flatters with the tongue" — although the way of the world is that he finds favor in people's eyes who does not rebuke them for their sins, and all the more so if he smooths his tongue to praise their deeds and flatter them — as it is said, "This young Torah scholar whom the people of the town love — it is because he does not rebuke them in matters of Heaven," and accordingly the flatterer finds more favor than the rebuker. But this is so only at first; afterward, however, if punishment comes upon their evil deeds, they take it to heart that the rebuker rebuked them for their own good, while the flatterer did them harm. Then "afterward" — meaning after all is said and done, at the end of everything — the rebuker finds more favor than the flatterer.
Whoever robs his father or his mother, and says: ‘It is no transgression’, The same is the companion of a destroyer.
verse value 2197
Insights
Verse structure: 9 words, 37 letters. Verse gematria: 2197 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "companion" (חָבֵ֥ר, 3 letters) and the longest is "no·transgression" (אֵֽין־פָּ֑שַׁע, 6 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "robbing" (גּוֹזֵ֤ל), "no·transgression" (אֵֽין־פָּ֑שַׁע). 9 unique roots are used. Frequent roots: "to·man" (root איש, 80x in Proverbs); "and·saying" (root אמר, 45x in Proverbs); "his·father" (root אב, 21x in Proverbs). The etnachta (major mid-verse pause) falls on 'no·transgression', dividing the verse into phrases of 5 and 4 words. Full calculation: גּוֹזֵ֤ל [robbing] (46) + אָ֘בִ֤יו [his·father] (19) + וְאִמּ֗וֹ [and·his·mother] (53) + וְאֹמֵ֥ר [and·saying] (247) + אֵֽין־פָּ֑שַׁע [no·transgression] (511) + חָבֵ֥ר [companion] (210) + ה֝֗וּא [he] (12) + לְאִ֣ישׁ [to·man] (341) + מַשְׁחִֽית [destroyer] (758) = 2197.
Rashi
He who robs his father The Holy One, blessed be He. or his mother The people of Israel. He who causes the people to sin by robbing the Holy One, blessed be He, estranges His children from Him and robs them of goodness. destroyer Jeroboam.
Ibn Ezra
"It is no transgression" — [meaning] there is no transgression upon me, for he says: it is truly mine. "The same is the companion of a destroyer" — of his wealth, for he [that companion] incites him to rob his father.
Ralbag
"He who robs his father" — Whoever robs his father and his mother and says "It is no transgression," because after their death their possessions will be his anyway — such a person is a companion to a destroyer, for this will accustom him to rob and oppress others, and he will destroy people because of this trait.
Metzudat David
"It is no transgression" — for is it not so that all [that is theirs] will be mine anyway after their death? "He is a companion" — nevertheless, he is the companion of a man who destroys other people and robs their property, for in the end he will be like him, robbing what belongs to others.
Malbim
"Whoever robs his father or his mother, and says: 'It is no transgression' — the same is the companion of a destroyer" — this is a parable regarding the flatterer. If someone robs his father and mother, that is the worst possible act, for it contains robbery, which is inherently evil. And robbing a father and mother is even worse, in that instead of it being fitting for him to safeguard his father's money and to honor his father with that money, he robs it. And nevertheless the flatterer says "it is no transgression" — to the point that he smooths things over and flatters, saying there is no transgression even regarding the gravest sin. Behold, this flatterer "is the companion of a destroyer" — this includes that he is the companion of the robber who has ruined his own way, and he is also a companion of the Destroyer who comes to destroy the sinner and repay him his punishment, for he [the flatterer] was the cause of the punishment — so how could he find favor?
He who is of a greedy spirit stirs up strife; But he who puts his trust in Hashem shall be abundantly gratified.
verse value 1473
Insights
Verse structure: 6 words, 28 letters. The shortest word is "stirs·up" (יְגָרֶ֣ה, 4 letters) and the longest is "wide·of·soul" (רְחַב־נֶ֭פֶשׁ, 6 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "wide·of·soul" (רְחַב־נֶ֭פֶשׁ), "and·trusting" (וּבֹטֵ֖חַ), "in·Hashem" (עַל־יְהֹוָ֣ה). 6 unique roots are used. Frequent roots: "in·Hashem" (root יהוה, 86x in Proverbs). The etnachta (major mid-verse pause) falls on 'strife', dividing the verse into phrases of 3 and 3 words. Full calculation: רְחַב־נֶ֭פֶשׁ [wide·of·soul] (640) + יְגָרֶ֣ה [stirs·up] (218) + מָד֑וֹן [strife] (100) + וּבֹטֵ֖חַ [and·trusting] (25) + עַל־יְהֹוָ֣ה [in·Hashem] (126) + יְדֻשָּֽׁן [will·be·made·fat] (364) = 1473.
Rashi
A greedy man to attain all his desire. stirs up quarrels He incites the Divine standard of justice upon himself
Ibn Ezra
"Of a greedy spirit" [rechav nefesh] — meaning that his soul is broad/expansive and does not fear Hashem. "Stirs up strife" [yegareh madon] — provokes/incites. "Shall be gratified" [yedushan] — shall be sated with abundance [dishen].
Ralbag
"He who is of a greedy spirit" — One who is broad of soul [greedy], whose desire causes him to intensify his pursuit of his cravings, will thereby stir up strife against himself, because these things will not be available to him, and in pursuing to attain them he will need to act against people in a way that stirs up strife against him. However, one who trusts in Hashem, and thereby directs all his desires toward Him, will be made fat through the attainment of his wishes. And it is possible that the intent here is: one who is broad of soul — generous, scattering and giving to people so that they will love him — this will bring him to stir up strife against himself, because he will lose his wealth through this trait and will need to oppress people, while trusting, in doing so, in the friends whom he thinks he has acquired by lavishing gifts on them — though he will also thereby stir up strife against himself from the very people to whom he gave lavishly at first; for they will always expect to gain benefit from him, and when they see that his usefulness to them has ceased, as his hand falters, the love between them will turn to hatred, for they will think that his love for them has departed, since he has withdrawn his hand from them. Thus his reliance on people, that they would be his support, brought about for him the very opposite. But one whose trust is in Hashem alone will attain his wishes, and the comfort of his table will be full of fatness — the reverse of what happens to the one of greedy soul.
Metzudat David
"Of a greedy spirit" — one who desires to fill his soul with every kind of thing in great abundance — his way is to stir up strife because of the heart's vexation at constantly lacking, and he is anxious and sad because of his desire and because of the strife; and from the fatness of his flesh he grows lean. But one who trusts in Hashem, that He will provide him with all he needs so that he adds no sorrow — behold, he becomes fat and full.
Metzudat Zion
"Stirs up" (yegareh) — from the language of dispute (tigar) and strife (merivah). "Shall be gratified" (yedushan) — from the language of fatness (deshen) and richness, as in "they are abundantly satisfied with the fatness of Your house" (Psalms 36:9).
Malbim
"He who is of a greedy spirit (broad of soul) stirs up strife" — "broad of soul" refers to one whose desirous soul is very expansive, and he finds no limit to his desire; he stirs up quarrels and complaints about Hashem's governance [of the world], because he cannot attain his desire, and he thinks the whole world was created for his misfortune, and he constantly complains about Hashem's ways. But one who trusts in Hashem and is not consumed by desire, and is content with what he has, trusting that Hashem will provide what is necessary for his sustenance — he "shall be abundantly gratified," for he shall find his needs [met]. As Rambam writes in his commentary, [citing]: "God made man upright, but they have sought out many schemes" — see there.
He who trusts in his own heart is a fool; But whoever walks wisely, he shall escape.
verse value 440
Insights
Verse structure: 8 words, 32 letters. The shortest word is "he" (ה֣וּא, 3 letters) and the longest is "and·walking" (וְהוֹלֵ֥ךְ, 5 letters). Words sharing gematria 12: he, he. 1 word in this verse appears nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "and·walking" (וְהוֹלֵ֥ךְ). The root הוא appears 2 times in this verse. 7 unique roots are used. Frequent roots: "in·his·heart" (root לב, 57x in Proverbs); "fool" (root כסיל, 49x in Proverbs); "and·walking" (root הלך, 35x in Proverbs). The etnachta (major mid-verse pause) falls on 'fool', dividing the verse into phrases of 4 and 4 words. Full calculation: בּוֹטֵ֣חַ [trusting] (25) + בְּ֭לִבּוֹ [in·his·heart] (40) + ה֣וּא [he] (12) + כְסִ֑יל [fool] (120) + וְהוֹלֵ֥ךְ [and·walking] (67) + בְּ֝חׇכְמָ֗ה [in·wisdom] (75) + ה֣וּא [he] (12) + יִמָּלֵֽט [will·escape] (89) = 440.
Ibn Ezra
"He who trusts in his own heart is a fool" — but he who walks in the way of the wise, to trust in Hashem, shall escape from distress.
Ralbag
"He who trusts in his own heart" — The fool does not deliberate about matters before beginning to proceed toward attaining them; rather, he trusts in his own heart that good counsel will not be lacking to him, and therefore harm will befall him in these matters. But one who walks in wisdom will escape all harm and every obstacle in what he sets out to attain, because he has already prepared in advance the causes that will bring him to what he is proceeding to attain, and has removed the causes that would hinder it.
Metzudat David
"He who trusts in his own heart" — One who stands in distress and trusts in the schemes of his own heart is a fool; but one who walks in the way of wisdom, trusting in Hashem, shall escape from the distress.
Malbim
"He who trusts in his own heart is a fool" — it has already been explained that the inclination of man's heart is evil from his youth, for the imaginings of the heart incline toward desire, the opposite of the laws of wisdom, and one must walk according to the laws of wisdom, through which he shall escape being trapped by the imaginings of his heart. But one who trusts in his heart, walking according to his heart's scheme, according to its evil imaginings, is a fool — for the fool is one who strays from the laws of wisdom because of his desires, as it is written, "A fool has no delight in understanding, but only in revealing his heart" (Proverbs 18:2). But one who walks in wisdom shall escape the evil imaginings of the heart's impulse, for wisdom shall lead him beside still waters to fight against the impulses of the heart.
He who gives to the poor shall not lack; But he who hides his eyes shall have many a curse.
verse value 2602
Insights
Verse structure: 7 words, 33 letters. The shortest word is "to·the·poor" (לָ֭רָשׁ, 3 letters) and the longest is "many·of·curses" (רַב־מְאֵרֽוֹת, 7 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "giving" (נוֹתֵ֣ן), "and·hiding·of" (וּמַעְלִ֥ים), "many·of·curses" (רַב־מְאֵרֽוֹת). 7 unique roots are used. Frequent roots: "his·eyes" (root עין, 43x in Proverbs); "no" (root אין, 36x in Proverbs); "giving" (root נתן, 34x in Proverbs). The etnachta (major mid-verse pause) falls on 'need', dividing the verse into phrases of 4 and 3 words. Full calculation: נוֹתֵ֣ן [giving] (506) + לָ֭רָשׁ [to·the·poor] (530) + אֵ֣ין [no] (61) + מַחְס֑וֹר [need] (314) + וּמַעְלִ֥ים [and·hiding·of] (196) + עֵ֝ינָ֗יו [his·eyes] (146) + רַב־מְאֵרֽוֹת [many·of·curses] (849) = 2602.
Rashi
He who gives to a poor man charity. will suffer no want (to give him much charity.) And so it is with the teacher who does not withhold Torah from his pupil.
Ibn Ezra
"He who gives to the poor" — shall have no lack, for Hashem will fill his needs, as in the matter of "he who is gracious to the poor lends to Hashem" (Proverbs 19:17). "But he who hides his eyes" — from the poor, many curses shall be upon him.
Ralbag
"He who gives to the poor" — Whoever gives of his wealth to the poor, Hashem will bless him because of this, and he will not lack, as the Torah states, "For because of this thing..." (Deuteronomy 15:10). But whoever hides his eyes from the poor will have many curses and maledictions — and this is measure for measure.
Metzudat David
"Shall not lack" — His wealth will not be diminished on account of distributing charity; but one who hides his eyes from the poor man and makes himself as though he does not see him, so as not to give to him — behold, many curses shall come upon his wealth, and it shall be lost and go to waste.
Metzudat Zion
"Hides" (u-ma'lim) — from the language of concealment (ha'alamah). "Curses" (me'erot) — from the language of "cursed" (arur).
Malbim
"He who gives to the poor" — whoever gives charity to a poor person "shall not lack," for on account of this, Hashem will bless you; and also, because of this his wealth will not be diminished, for the "salt" of wealth is its diminishment [i.e., wealth is preserved specifically by giving some of it away]. And conversely, one who hides his eyes from charity — not only will he not be blessed, but many curses will also be sent upon him.
When the wicked rise, men hide themselves; But when they perish, the righteous increase.
verse value 2010
Insights
Verse structure: 7 words, 32 letters. The shortest word is "man" (אָדָ֑ם, 3 letters) and the longest is "and·when·they·perish" (וּ֝בְאׇבְדָ֗ם, 6 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "when·rising·of" (בְּק֣וּם), "hides·himself" (יִסָּתֵ֣ר), "and·when·they·perish" (וּ֝בְאׇבְדָ֗ם). 7 unique roots are used. Frequent roots: "wicked" (root רשע, 81x in Proverbs); "righteous" (root צדיק, 66x in Proverbs); "man" (root אדם, 44x in Proverbs). The etnachta (major mid-verse pause) falls on 'man', dividing the verse into phrases of 4 and 3 words. Full calculation: בְּק֣וּם [when·rising·of] (148) + רְ֭שָׁעִים [wicked] (620) + יִסָּתֵ֣ר [hides·himself] (670) + אָדָ֑ם [man] (45) + וּ֝בְאׇבְדָ֗ם [and·when·they·perish] (55) + יִרְבּ֥וּ [increase] (218) + צַדִּיקִֽים [righteous] (254) = 2010.
Ibn Ezra
"Men hide themselves" — [namely] those who do justice, who hide from before the wicked; and the end of the verse serves as proof.
Ralbag
"When the wicked rise" — When dominion and rule belong to the wicked, that which is [truly] a person — namely, the good man — hides himself; and this is for two reasons. The first, that all good people flee to escape from the wicked. The second, that because of what people see of the success of the wicked, wickedness becomes preferable to them over righteousness — compounded by the fact that the wicked ruler over them conducts them according to his own conduct. And when the wicked perish, then the righteous increase in the land, for two reasons: the first, that when the rulers perish, those who had fled from them return; the second, that when the wicked perish, whoever they may be, people come to recognize the wicked man's defect, and because of this they take hold of righteousness.
Metzudat David
"When [the wicked] rise" — At the time when the wicked rise up, every person who is not one of them hides himself, for they fear them; but when the wicked perish, then the righteous increase, for they gather into the city out of the place of their hiding.
Malbim
"When the wicked rise" — at the time the wicked arise to rule, then whoever is a [true] human being will hide himself, for then people will deny [divine] providence and forsake the way of Hashem and become like beasts; and the righteous man will need to hide himself from the mockers and pursuers. But when they [the wicked] perish afterward, everyone will recognize Hashem's providence and His punishment, and thereby the righteous will increase.
Rashi
Ibn Ezra
Ralbag
Metzudat David
Metzudat Zion
Malbim