צַ֭דִּיק כַּתָּמָ֣ר יִפְרָ֑ח כְּאֶ֖רֶז בַּלְּבָנ֣וֹן יִשְׂגֶּֽה׃
דער צדיק װעט בליִען װי אַ טײטלבױם, װי אַ צעדערבױם אין לבֿנון װעט ער װאַקסן.
Rabbeinu Bahya
In these verses Solomon warns man to endeavor to further the interests of his fellow and not to try and cause him any harm; he should do so as he can expect to reap the fruits of his activities, i.e. if he is helpful he will succeed, whereas if he is the reverse he will inevitably fail. Solomon espouses the principle of מדה כנגד מדה, that sooner or later he will be measured by the yardstick he applied to others. He bases himself on Isaiah 3,10: “hail the just man, for he shall fare well, he shall eat the fruit of his works.” Concerning the wicked person the same prophet writes in verse 11 of the same chapter: “woe to the wicked man, for he shall fare ill; as his hands have dealt, so it shall be done to him.
The expression שוחר used by Solomon here is a reference to prayer. The word appears in a similar sense in Proverbs 8,17: ומשחרי ימצאונני, “those who seek Me out diligently (in prayer) will find Me.” In our opening verse too Solomon speaks of people who are so concerned with the well being of their fellow that they pray on his behalf. Such people are considered as if concerned with the securing of G’d’s goodwill. This is why our sages said in Baba Kama 92 that if someone prays for G’d to grant a particular request to a third party and he himself is in need of having that same request granted by G’d for his own needs, not only will his prayer concerning the third party be granted but his own unspoken prayer will also be granted. Proof is found in Job 42,10: “The Lord restored Job’s fortunes when he prayed on behalf of his friends, and the Lord gave Job twice what he had before.”
We learn from this that if someone is the leading member of the congregation and in a unique position he is obligated to offer prayers on behalf of the other members of the community who are less fortunate than he is. If he fails to do so he will punished for this omission as we know from what our sages explained in connection with someone who committed involuntary murder and who must remain in a city of refuge until the death of the High Priest (Numbers 35,25). The Talmud Makkot 11 explained why the length of time such a man has to remain in the city of refuge is tied to the death of the High Priest. The High Priest should have prayed on behalf of the people of his generation that no one should become guilty of killing anyone even unintentionally. Seeing he had failed to do so he is punished in that presumably all the people in cities of refuge will wish for his speedy death so that they may leave that city.
We find that anyone who fails to offer a prayer which he should have offered is called “a sinner,” as we know from Samuel I 12,23: “far be it from me to become guilty against the Lord by refraining from praying on your behalf.” [G’d had sent lightning, thunder, and rain in the middle of the summer to indicate that He had been displeased with the people’s request to be ruled over by a king. The people became scared at these unusual phenomena at that time of year. Ed.] We find a similar occurrence with David who prayed on behalf of others, their sicknesses, etc., when he said (Psalms 38,5,13) “yet when they were ill my dress was sackcloth, I kept a fast — may what I prayed for happen to me!” He added in Psalms 141,5: “my prayers are still against their evil deeds.” He meant: “while I am still alive I pray on their behalf as they have committed evil deeds.” At any rate from David’s statement that what he prayed for others he should also himself be granted we learn that praying for others has positive results for oneself, i.e. a form of מדה כנגד מדה, that it is appropriate to entreat G’d on behalf of others who need to be cured or otherwise helped. It stands to reason that if one prays that evil befall others that G’d will let such evil befall the petitioner. This is much worse than not praying on behalf of one’s fellow. Not only did one fail to pray on behalf of one’s fellow one even engaged in prayer to G’d to victimize him!
Most of those who wish evil on others are the ones who rely on their material wealth to protect them against harm. Wealth is the principal reason why one individual lords it over his neighbour who is less affluent. Such people arrogate to themselves the right to revenge themselves for any slight they think has been inflicted upon them. The word הוא in the line בוטח בעשרו הוא יפול, refers to the word בוטח. This is another facet of the principle of מדה כנגד מדה i.e. that the very wealth which someone put his trust in will be the cause of his fall. It is similar to Kohelet 5,12: עושר שמור בעליו לרעתו, “riches hoarded by their owner (lead) to his misfortune.”
Alternatively, the word הוא in the verse quoted at the opening refers to the word עושר, wealth, meaning that as a result of the fact that the wealthy made his wealth the source of his faith he is punished by losing it. Concerning wealth Solomon also said (Proverbs 23,5) “you see it then it is gone, it grows wings and flies away like an eagle, heavenward.” We also have a verse in Psalms 92,13: “the righteous bloom like a date-palm; they thrive like a cedar in Lebanon.” The speed with which the righteous may be rescued is compared to the blossoming of a development of a leaf, making way for the development of the fruit. What happens to the righteous is the exact reverse of what happens to the wealthy who makes his wealth the object he puts his trust in instead of putting his trust in the Lord. This is the plain meaning of the verses quoted.
The expression שוחר used by Solomon here is a reference to prayer. The word appears in a similar sense in Proverbs 8,17: ומשחרי ימצאונני, “those who seek Me out diligently (in prayer) will find Me.” In our opening verse too Solomon speaks of people who are so concerned with the well being of their fellow that they pray on his behalf. Such people are considered as if concerned with the securing of G’d’s goodwill. This is why our sages said in Baba Kama 92 that if someone prays for G’d to grant a particular request to a third party and he himself is in need of having that same request granted by G’d for his own needs, not only will his prayer concerning the third party be granted but his own unspoken prayer will also be granted. Proof is found in Job 42,10: “The Lord restored Job’s fortunes when he prayed on behalf of his friends, and the Lord gave Job twice what he had before.”
We learn from this that if someone is the leading member of the congregation and in a unique position he is obligated to offer prayers on behalf of the other members of the community who are less fortunate than he is. If he fails to do so he will punished for this omission as we know from what our sages explained in connection with someone who committed involuntary murder and who must remain in a city of refuge until the death of the High Priest (Numbers 35,25). The Talmud Makkot 11 explained why the length of time such a man has to remain in the city of refuge is tied to the death of the High Priest. The High Priest should have prayed on behalf of the people of his generation that no one should become guilty of killing anyone even unintentionally. Seeing he had failed to do so he is punished in that presumably all the people in cities of refuge will wish for his speedy death so that they may leave that city.
We find that anyone who fails to offer a prayer which he should have offered is called “a sinner,” as we know from Samuel I 12,23: “far be it from me to become guilty against the Lord by refraining from praying on your behalf.” [G’d had sent lightning, thunder, and rain in the middle of the summer to indicate that He had been displeased with the people’s request to be ruled over by a king. The people became scared at these unusual phenomena at that time of year. Ed.] We find a similar occurrence with David who prayed on behalf of others, their sicknesses, etc., when he said (Psalms 38,5,13) “yet when they were ill my dress was sackcloth, I kept a fast — may what I prayed for happen to me!” He added in Psalms 141,5: “my prayers are still against their evil deeds.” He meant: “while I am still alive I pray on their behalf as they have committed evil deeds.” At any rate from David’s statement that what he prayed for others he should also himself be granted we learn that praying for others has positive results for oneself, i.e. a form of מדה כנגד מדה, that it is appropriate to entreat G’d on behalf of others who need to be cured or otherwise helped. It stands to reason that if one prays that evil befall others that G’d will let such evil befall the petitioner. This is much worse than not praying on behalf of one’s fellow. Not only did one fail to pray on behalf of one’s fellow one even engaged in prayer to G’d to victimize him!
Most of those who wish evil on others are the ones who rely on their material wealth to protect them against harm. Wealth is the principal reason why one individual lords it over his neighbour who is less affluent. Such people arrogate to themselves the right to revenge themselves for any slight they think has been inflicted upon them. The word הוא in the line בוטח בעשרו הוא יפול, refers to the word בוטח. This is another facet of the principle of מדה כנגד מדה i.e. that the very wealth which someone put his trust in will be the cause of his fall. It is similar to Kohelet 5,12: עושר שמור בעליו לרעתו, “riches hoarded by their owner (lead) to his misfortune.”
Alternatively, the word הוא in the verse quoted at the opening refers to the word עושר, wealth, meaning that as a result of the fact that the wealthy made his wealth the source of his faith he is punished by losing it. Concerning wealth Solomon also said (Proverbs 23,5) “you see it then it is gone, it grows wings and flies away like an eagle, heavenward.” We also have a verse in Psalms 92,13: “the righteous bloom like a date-palm; they thrive like a cedar in Lebanon.” The speed with which the righteous may be rescued is compared to the blossoming of a development of a leaf, making way for the development of the fruit. What happens to the righteous is the exact reverse of what happens to the wealthy who makes his wealth the object he puts his trust in instead of putting his trust in the Lord. This is the plain meaning of the verses quoted.
Rabbeinu Bahya
We have already mentioned a kabbalistic view of the additional word לעשות when we spoke about the seventh millennium. King David also hinted at such future developments when he composed his hymn (Psalm 92) entitled מזמור שיר ליום השבת., “a song for the Sabbath day.” During the course of that hymn he speaks of “the righteous who will bloom like a date-palm, like the cedar tree in Lebanon.” Intelligent readers will understand the mystical meaning of these words. [a reference to developments after the seventh millennium. Ed.]
Or HaChaim
The Torah says: או הקמה, "or the standing corn;" this is a hint that on occasion when the destructive forces are about to engulf all of mankind, or all of the Jewish people, the choicest of the people are killed as an act of atonement for the members of their generation and in order to ensure that society as such can continue. This too is explained by Shir Hashirim Rabbah in connection with Song of Songs, 1,14 אשכל הכפר, the word הכפר being understood by the Midrash in the sense of כפרה, atonement. The Psalmist (Psalms 92,13) compares the upright posture of the righteous to that of a palm tree. Hence the term קמה describes צדיקים very aptly. On occasion the iniquities of the people have become so great that the death of the righteous is not enough to ensure the survival of the people. This is why the Torah mentions: או שדה, "or a field;" the field is an allusion to the totality of the Jewish people, i.e. there are circumstances when even the death of the children plus the death of the righteous are not sufficient atonement to give the rest of the people another lease on life.