Mishlei 10-31
Speech and Goodwill
[Pesukim 10:31 and 10:32]
Key Concepts
When used by a righteous person (tzadik) the human mouth becomes a source of life (see Segment 10-11). With the power of speech, the tzadik can share wisdom, promote goodwill, and communicate with his Creator. In contrast, wicked people (resha’im) use their power of speech to instigate controversy and strife.
Exploring Mishlei
לא = פִּי צַדִּיק יָנוּב חָכְמָה וּלְשׁוֹן תַּהְפֻּכוֹת תִּכָּרֵת
(31) The mouth of the tzadik sprouts wisdom,
but a perverse tongue will be severed
לב = שִׂפְתֵי צַדִּיק יֵדְעוּן רָצוֹן וּפִי רְשָׁעִים תַּהְפֻּכוֹת
(32) The lips of a tzadik know how to placate,
but the mouth of resha’im speaks perversity.
In the two proverbs of this segment Mishlei addresses two aspects of the positive use of the power of speech as used by the tzadik: (1) sharing wisdom with others, and (2) reducing strife by placating those who have been wronged.
In contrast, the two proverbs tell us that resha’im use speech in a perverse way. They antagonize people and foment strife. Since Hashem hates strife and ill will, He will surely bring that ability to an end as suggested in the first proverb (31).
Learning Mishlei
לא = פִּי צַדִּיק יָנוּב חָכְמָה וּלְשׁוֹן תַּהְפֻּכוֹת תִּכָּרֵת
(31) The mouth of a tzadik sprouts wisdom — פִּי צַדִּיק יָנוּב חָכְמָה,
thereby promoting peace and long life.
But a perverse tongue will be severed — וּלְשׁוֹן תַּהְפֻּכוֹת תִּכָּרֵת,
because it foments strife. Thus, it must be prevented from bringing its
quarrelsome ideas into action.
לב = שִׂפְתֵי צַדִּיק יֵדְעוּן רָצוֹן וּפִי רְשָׁעִים תַּהְפֻּכוֹת
(32) The lips of a tzadik — שִׂפְתֵי צַדִּיק
know how to placate — יֵדְעוּן רָצוֹן
Hashem and people.
But the mouth of resha’im speak perversity — וּפִי רְשָׁעִים תַּהְפֻּכוֹת.
Additional Insights
THE MOUTH OF THE TZADIK (v. 31)
(1) The tzadik is compared to a blossoming tree (See Mizmor 001, v. 1:3) that produces bountiful fruit. Just as the nature of the tree is to produce fruit and sheltering leaves, so is the nature of the tzadik to produce wisdom that enlightens all who have access to his words. (רבינו בחיי)
(2) The tzadik is motivated by the welfare of others and so he uses the power of speech to make wisdom palatable to the people. (אבן יחייא)
(3) The tzadik speaks in terms of wisdom and mussar, thereby elevating the moral level of the people. (מצודות)
THE LIPS OF THE TZADIK (v. 32)
(4) The tzadik uses the power of speech to placate the person who has been wronged. In this way he prevents strife. (חנוך לנער, אבן יחייא)
(5) The tzadik placates the anger of Hashem in tefillah, thereby saving the world from harsh judgment. (רש”י)
(6) Although the tzadik speaks in terms of truth, he knows how to couch his words in such a way as to maintain peace among contending parties. (רבינו יונה)
THE TONGUE OF PERVERSITY (v. 31)
(7) In their perversity, the resha’im speak the opposite of wisdom, that is, the opposite of truth. And just as the the fruit of the tzadik is wisdom, the fruit of the resha’im is pride, which leads to strife. (רבינו יונה, רבינו בחיי)
(8) The perverse tongue will be prevented from bringing its quarrelsome ideas into action. (המאירי)
THE MOUTH OF RESHA’IM (v. 32)
(9) In their perversity, the resha’im do not practice the humility needed to placate their adversaries. On the contrary they falsely insist that they have done no wrong and therefore they don’t back down from their antagonistic stance. (חנוך לנער)
(10) When the resha’im try to placate someone they do so in a dishonest way, using the power of falsehood to deceive. (הגר”א)
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