Bruce Lee’s Oak and the Success of Evil

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Bruce Lee's Oak and the Success of Evil 

Bruce Lee taught: “The oak tree is mighty, yet it will be destroyed by a mighty wind because it resists the elements; the bamboo bends with the wind, and by bending, survives.” This is the foundation of Jeet Kune Do, Bruce Lee’s approach to martial arts and to life, the motto of which is: “Using no way as way; having no limitation as limitation.” Instead of clinging to a fixed set of techniques and rules, naively believing they will guarantee success in every situation, the true martial artist is fluid “like water,” constantly adapting and responding to the dynamism of combat without any rigidity or imposition of systems.

This afternoon I was thinking about a number of people – people I’ve met, as well as famous figures I haven’t met – who were both rigid and highly successful, and were successful precisely because of their single-minded rigidity! I’m talking about people like Steve Jobs, Douglas MacArthur, Robert Moses, etc.

This led me to notice a nuance in this particular version of Bruce Lee’s statement: “The oak tree is mighty, yet it will be destroyed by a mighty wind because it resists the elements; the bamboo bends with the wind, and by bending, survives.” The oak tree is described as “mighty,” but the bamboo is not. The quality that makes the oak tree mighty is the same quality that guarantees its destruction; the quality that precludes “might” in the bamboo is what guarantees its long life.

This, in turn, led me to an epiphany about tzadikim (righteous people) and resha’im (wicked people). There are many pesukim (verses) in Sefer Tehilim (The Book of Psalms) and Sefer Mishlei (The Book of Proverbs) which compare the short-term success of resha’im with the long-term flourishing of tzadikim. For example: “when the wicked bloom like grass, and all the doers of iniquity blossom, it is to destroy them forever and ever” (Tehilim 92:8) is contrasted with: “A righteous person will flourish like a date palm, and like a cedar in the Lebanon he will grow tall. Planted in the house of Hashem, in the courtyards of our God they will flourish. They will still be fruitful in old age, vigorous and fresh they will be” (ibid. 92:13-15).

The rasha (wicked person) seeks to forcibly impose an artificial, ambitious, self-serving system onto reality with the goal of attaining absolute power and greatness at any cost. A basic tenet of Mishlei and Tehilim is that such an individual is destined to fail for the same reasons that Bruce Lee stated: the more tenaciously the rasha clings to his self-aggrandizing schemes, the more inevitable and more catastrophic will be his downfall. It’s only a matter of time before his plans clash with reality, and reality always wins.

My insight into Bruce Lee’s quotation added a new dimension to my understanding of this phenomenon. I had previously focused on the fact that the "oak tree"-like rasha “will be destroyed by a mighty wind because he resists the elements,” but the “oak tree”-rasha “is mighty.” In other words, the rasha will attain great success and strength because of his wickedness. Look no further than Hitler, Mussolini, Saddam Hussein, and the other great resha’im throughout history. It is true that reality eventually caught up with them and destroyed them, but see how mighty they became up until their downfall! Thus, when we see resha’im enjoying great success, not only should we view this as a sign of their impending collapse, but we must also recognize that they have purchased a superlative level of success by paying the price of ultimate self-destruction.

This also sheds a new light on the type of success we can expect to see from tzadikim. The tzadik will not be mighty like the rasha. Rather, his success will be his steady flourishing and bamboo-like endurance.

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Rambam: On the Three Types of Ra

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Rambam: On the Three Types of Ra

It is difficult to choose which chapters of the Rambam's Guide for the Perplexed (Moreh ha'Nevuchim) are the most important, from an objective standpoint. I can, however, say that this chapter (Section 3 Chapter 12) is one that has had the greatest impact on me, personally, in my day-to-day life. 

I teach this text as part of my Iyov curriculum. Truthfully, this chapter ought to be read within the context of the several chapters that precede and follow it. However, it can be read as a standalone text. I decided to present a full translation of this single chapter here, without commentary, so that I can more easily make reference to it in future blog posts. 

One important note on translation. The term "ra" (רע) in Hebrew is multifaceted, and is therefore difficult to render into a single English equivalent. Depending on the context, "ra" can be translated as the following nouns and adjectives:

• bad / badness
• (morally) evil
• displeasing / detestable
• detriment / detrimental
• harm / harmful
• loss / destruction / non-existence
• corruption / deterioration
• pain / suffering
• deficiency / lack / privation
• unhealthy
• inferior

Each usage must be inferred from its context. For example, when a pasuk describes Haman as "ra," it clearly means "evil," but when Hashem is described as "bringing ra upon Bnei Yisrael," it means "harm" or "loss" or "destruction." In Paroh's dream, the adjective "raos" used to describe the cows means "unhealthy" or "inferior." When Mishlei speaks of "ra" as a consequence, it means "detrimental" or "painful." 

In an attempt to preserve this omni-comprehensive use of the term "ra," I will keep it as a transliteration throughout this excerpt. The word "ra" will be used for the adjective or singular form of the noun, and "raos" will be used for the plural form of the noun. Accordingly, the transliterations "tov" and "tovos" will be used as a stand-in for "good" and "goods," and should be understood as the opposite of "ra" and "raos." 

The translation below is a fusion of the Friedlander, Pines, and Qafih translations, along with some of my own. The paragraph divisions and headings are my own as well. 

Rambam: Moreh ha'Nevuchim 3:12

The Mistaken Assessment of the Ratio of Ra to Tov

Men frequently think that the raos in the world are more numerous than the tovos; many non-Jewish sayings and songs dwell on this idea. They say that tovos are found only exceptionally, whilst raos are numerous and lasting. Not only common people make this mistake, but even many who believe that they are wise. 

Al-Razi wrote a well-known book: On Metaphysics [or Theology]. Among other mad and foolish things, it contains also the idea, discovered by him, that there exists more ra than tov. For if the happiness of man and his pleasure in the times of prosperity be compared with the mishaps that befall him – such as grief, acute pain, defects, paralysis of the limbs, fears, anxieties, and troubles – it would seem as if the existence of man is a punishment and a great ra for him. This author commenced to verify his opinion by counting all the raos one by one; by this means he opposed those who hold the correct view of the tovos bestowed by God and His evident kindness – namely, that God is absolutely Tov, and that all that comes from Him is absolutely tov without a doubt.

The Cause of this Error and its Remedy

The origin of the error is to be found in the circumstance that this ignorant man – and his party among the common people – judge the whole universe by examining one single person. For an ignorant man believes that the whole universe only exists for him, as if nothing else required any consideration. If, therefore, anything happens to him contrary to his expectation, he at once concludes that the whole universe is ra. 

If, however, he would take into consideration the whole universe, form an idea of it, and comprehend what a small portion he is of the universe, he will find the truth. For it is clear that persons who have fallen into this widespread error as regards the multitude of raos in the world, do not find the raos among the angels, the stars and galaxies, the elements, and that which is formed of them, namely, minerals and plants, or in the various species of living beings, but only in some individual instances of mankind. They wonder that a person, who became leprous in consequence of bad food, should be afflicted with so great an illness and suffer such a misfortune; or that he who indulges so much in sensuality as to weaken his sight, should be struck with blindness, and the like. 

The Correct Perspective of Man's Place in the Universe

What we have, in truth, to consider is this: The whole mankind at present in existence, and likewise every other species of animals, form an infinitesimal portion of the permanent universe, as it is stated: “Man is like nothingness” (Tehilim 144:4); “How much less is man, [who is like] a maggot, and a mortal, [who is like a worm?” (Iyov 25:6); “Surely [He finds fault] with those who dwell in houses of clay” (ibid. 4:19); “Behold, all the nations are as a drop from a bucket” (Yishaya 40:15). There are many other passages in the books of the prophets expressing the same idea. 

It is of great advantage that man should know his station, and not erroneously imagine that the whole universe exists only for him. We hold that the universe exists because the Creator wills it so; that mankind is low in rank as compared with the uppermost portion of the universe, namely, with the planets and the stars. But as regards the angels, there cannot be any real comparison between man and angels, although man is the highest of all beings on earth – that is, of all beings formed of the four elements. 

Man's existence is nevertheless a wonderfully tov situation for him, and his distinction and perfection is a divine gift. The numerous raos to which individual persons are exposed are due to the defects existing in the persons themselves. We complain and seek relief from our own faults. We suffer from the raos which we, by our own free will, inflict on ourselves, and we ascribe them to God, Who is far from being connected with them, as it is stated: “Corruption is not His – the blemish is His children’s, a perverse and crooked generation” (Devarim 32:5). This is explained by King Solomon, who says: “A man’s foolishness corrupts his way, but his heart rages against Hashem” (Mishlei 19:3). 

I explain this theory in the following manner. The raos that befall man are of three kinds: 

Type #1: Inherent in Matter

(1) The first kind of ra is that which is caused to man by the circumstance that he is subject to genesis and destruction, or that he possesses a body. It is on account of the body that some persons happen to have great deformities or paralysis of some of the organs. This ra may be part of the natural constitution of these persons, or may have developed subsequently in consequence of changes in the elements, e.g., through bad air, or thunderstorms or landslips. We have already shown that, in accordance with the divine wisdom, genesis can only take place through destruction, and without the destruction of the individual members of the species the species themselves would not exist permanently. Thus the true kindness, and beneficence, and goodness of God is clear. 

He who thinks that he can have flesh and bones without being subject to any external influence, or any of the accidents of matter, unconsciously wishes to reconcile two opposites, namely, to be at the same time subject and not subject to change. If man were never subject to change there could be no generation: there would be one single being, but no individuals forming a species. Galen, in the third section of his book, The Use of the Limbs, says correctly that it would be in vain to expect to see living beings formed of an egg fertilized with sperm, who will not die, will never feel pain, or will move perpetually, or will shine like the sun. This statement of Galen is part of the following more general proposition: Whatever is formed of any matter receives the most perfect form possible in that species of matter; in each individual case the defects are in accordance with the defects of that individual matter. The best and most perfect being that can be formed of the egg and the sperm is the species of man, for as far as man's nature is known, he is living, rational, and mortal. It is therefore impossible that man should be free from this type of ra. 

You will, nevertheless, find that the raos of the above kind which befall man are very few and rare; for you find countries that have not been flooded or burned for thousands of years; there are thousands of men in perfect health; deformed individuals are a strange and exceptional occurrence; or say few in number if you object to the term exceptional; they are not one-hundredth, not even one-thousandth part of those that are perfectly normal. 

Type #2: Interpersonal 

The second class of raos comprises such raos as people cause to each other, when, for example, some of them use their strength against others. These raos are more numerous than those of the first kind, and their causes are numerous and known. They likewise originate in ourselves, though the sufferer himself cannot avert them. 

This kind of ra is nevertheless not widespread in any country of the whole world. It is of rare occurrence that a man plans to kill his neighbor or to rob him of his property by night. Many persons are, however, afflicted with this kind of ra in great wars, but these are not frequent, if the whole inhabited part of the earth is taken into consideration. 

Type #3: Self-Inflicted 

(3) The third class of raos comprises those which every one causes to himself by his own action. This is the largest class, and is far more numerous than the second class. It is especially of these raos that all men complain, only few men are found that do not sin against themselves by this kind of ra. Those that are afflicted with it are therefore justly blamed in the words of the prophet: “This was brought about by your own hand” (Malachi 1:9); the same is expressed in the following passage: “A destroyer of his own soul will do this” (Mishlei 6:32). In reference to this kind of ra, Solomon says: “A man’s foolishness corrupts his way, but his heart rages against Hashem” (Mishlei 19:3). In the following passage he explains also that this kind of ra is man's own work: “But, see, this I did find: God has made man upright, but they have sought out many scheming calculations” (Koheles 7:29), and these scheming calculations bring the raos upon him. The same subject is referred to in Iyov: “For affliction does not emerge from the dust, nor does misery grow from the earth” (Iyov 5:6). These words are immediately followed by the explanation that man himself is the author of this class of raos: “For man is born to trouble” (Iyov 5:7). 

This class of raos originates in man’s flaws, such as excessive desire for eating, drinking, and sex; indulgence in these things in undue measure, or in improper manner, or partaking of unhealthy food. This course brings diseases and afflictions upon body and soul alike. The sufferings of the body in consequence of these raos are well known. 

Those of the soul are twofold: First, such raos of the soul as are the necessary consequence of changes in the body, insofar as the soul is a force residing in the body; it has therefore been said that the properties of the soul depend on the condition of the body. 

Secondly, the soul, when accustomed to superfluous things, acquires a strong habit of desiring things which are neither necessary for the preservation of the individual nor for that of the species. This desire is without a limit, whilst things which are necessary are few in number and restricted within certain limits; but what is superfluous is without end. 

For example, you desire to have your vessels of silver, but golden vessels are still better; others have even vessels of sapphire, or perhaps they can be made of emerald or rubies, or any other substance that could be suggested. Those who are ignorant and perverse in their thought are constantly in trouble and pain because they cannot get as much of superfluous things as a certain other person possesses. They, as a rule, expose themselves to great dangers, for example, by sea voyage, or service of kings, and all this for the purpose of obtaining that which is superfluous and not necessary. 

Blaming God for Self-Inflicted Harm

When they thus meet with the consequences of the course which they adopt, they complain of the decrees and judgments of God; they begin to blame the time, and wonder at the lack of justice in its changes; that it has not enabled them to acquire great riches, with which they could buy large quantities of wine for the purpose of making themselves drunk, and numerous concubines adorned with various kind of ornaments of gold, embroidery, and jewels, for the purpose of driving themselves to sexual indulgence beyond their capacities – as if the whole universe existed exclusively for the purpose of giving pleasure to these low people. 

The error of the ignorant goes so far as to say that God's power is insufficient, because He has given to this universe the properties which they imagine cause these great ra, and which do not help all ra-disposed persons to obtain the ra which they seek, and to bring their ra souls to the aim of their desires, though these, as we have shown, are really without limit. 

The virtuous and wise, however, see and comprehend the wisdom of God displayed in the universe. Thus David says: “All of the ways of Hashem are kindness and truth, to those who guard His covenant and His testimonies” (Tehilim 25:10). For those who observe the nature of the universe and the commandments of the Torah, and know their purpose, see clearly God's kindness and truth in everything; they seek, therefore, that which the Creator intended to be the aim of man, namely, pursuit of knowledge. Forced by the claims of the body, they seek also that which is necessary for the preservation of the body – “bread to eat and garment to clothe” (Bereishis 28:20), and this is very little; but they seek nothing superfluous. With very slight exertion man can obtain it, so long as he is contented with that which is necessary. 

"You open Your hand and satisfy the desire of every living thing" (Tehilim 145:16)

All the difficulties and troubles we meet in this respect are due to the desire for superfluous things. When we seek unnecessary things, we have difficulty even in finding that which is necessary. For the more we desire to have that which is superfluous, the more we meet with difficulties; our strength and possessions are spent in unnecessary things, and are lacking when required for that which is necessary. 

Observe how nature proves the correctness of this assertion. The more necessary a thing is for living beings, the more easily it is found and the cheaper it is; the less necessary it is, the rarer and dearer it is. For example, air, water, and food are necessary to man. Air is most necessary, for if man is without air a short time he dies, whilst he can be without water a day or two. Air is also undoubtedly found more easily and cheaper [than water]. Water is more necessary than food, for some people can be four or five days without food, provided they have water; water also exists in every country in larger quantities than food, and is also cheaper. The same proportion can be noticed in the different kinds of food; that which is more necessary in a certain place exists there in larger quantities and is cheaper than that which is less necessary. No intelligent person, I think, considers musk, amber, rubies, and emerald as very necessary for man except as medicines – and they, as well as other like substances, can be replaced for this purpose by herbs and minerals. 

This shows the kindness of God to His creatures, even to us weak beings. His righteousness and justice as regards all animals are well known; for in the transient world there is among the various kinds of animals no individual being distinguished from the rest of the same species by a peculiar property or an additional limb. On the contrary – all physical, psychical, and vital forces and organs that are possessed by one individual are found also in the other individuals. If anyone is somehow different, it is by accident, in consequence of some exception, and not by a natural property; it is also a rare occurrence. There is no difference between individuals of a species in the due course of Nature; the difference originates in the various dispositions of their substances. This is the necessary consequence of the nature of the substance of that species: the nature of the species is not more favorable to one individual than to the other. It is no wrong or injustice that one has many bags of finest myrrh and garments embroidered with gold, while another has not those things, which are not necessary for our maintenance; he who has them has not thereby obtained control over anything that could be an essential addition to his nature, but has only obtained something illusory or deceptive. The other, who does not possess that which is not wanted for his maintenance, does not miss anything indispensable. “Whoever took more had nothing extra and whoever took less was not lacking; everyone according to what he eats had they gathered” (Shemos 26:18). This is the rule at all times and in all places; no notice should be taken of exceptional cases, as we have explained. 

In these two ways you will see the mercy of God toward His creatures, how He has provided that which is required, in proper proportions, and treated all individual beings of the same species with perfect equality. In accordance with this correct reflection the chief of the wise men says: “All His ways are justice” (Devarim 32:4). David likewise says: “All of the ways of Hashem are kindness and truth”; he also says explicitly: “Hashem is good to all; His mercies are on all His works” (Tehilim 145:9), for it is an act of great and perfect goodness that He gave us existence; and the creation of the controlling faculty in animals is a proof of His mercy towards them, as has been shown by us.

How to Learn Tehilim (Psalms)

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Artwork: Urza's Tome, by Aaron Miller

How to Learn Tehilim (Psalms)

Introduction/Disclaimer

There are books of Tanach (the Bible) with which I am familiar. I know how to learn and teach Sefer Mishlei (The Book of Proverbs). I've had ample experience learning and teaching Sefer Koheles (The Book of Ecclesiastes) and Sefer Iyov (The Book of Job). I have attained a measure of proficiency in parts of Chumash (the Five Books of Moses).

The purpose of this disclaimer is to make it clear that I do NOT claim any expertise in Sefer Tehilim (The Book of Psalms).

Tehilim is the longest book in Tanach. It contains over 2,500 pesukim (verses) in 150 perakim (chapters). Of those 150 perakim, I have only learned a handful in depth. Unlike Mishlei, which I've learned on a weekly basis for the past 17 years, I've only occasionally dabbled in Tehilim. Unlike books such as Koheles, Iyov, and Bereishis (Genesis), which I've taught annually for 5-7 years, I've only really taught Tehilim for one semester. 

So how am I qualified to write a post entitled "How to Learn Tehilim"? Because even though I'm not an expert, and even though I don't necessarily know what I'm doing, I do have an approach. 

My goal in this post is to provide a basic foundation for someone who wishes to begin learning Tehilim. I will present all of tools, strategies, and tips that I, myself, have used in my own learning and teaching of Tehilim. In the next couple of posts I will walk you through two perakim using these methods. 

What Tehilim is About

Tehilim is about Hashem and His relationship with His creation, including - and especially - His relationship with man.

By "man" I mean human beings in general, Bnei Yisrael (the Jewish People) in particular, and the yachid (individual) as well - whether David ha'Melech (King David) in specific, or those who aspire to follow in David's path.

By "relationship between God and His creation" I am referring to both hashgachah pratis (individual divine providence) and hashgachah klalis (the laws of nature). By "His relationship with man" I am referring to how He relates to man, and how man ought to relate to Him - in his thoughts, his emotions, and his actions.

How Tehilim Works

But when I say that Tehilim is "about" God's relationship to His creation etc., I do not mean that it should be treated as a textbook of philosophy, metaphysics, or science. Although Tehilim does contain deep concepts and profound insights about Hashem and His ways, the purpose of the sefer is not merely to convey knowledge to the mind, but to affect the emotions as well. This, in turn, will change the way a person experiences and lives his life, and will ultimately change the manner in which Hashem relates to him. 

I wrote another post entitled How to Say Tehilim for the Sick Without Violating Halacha, in which I cited the Sefer ha'Chinuch's [1] explanation of how the recitation of Tehilim can protect a person from harm. His view reflects the approach described above:

... these psalms contain words that inspire the soul that knows them to shelter in Hashem, to take security in Him, to establish a reverent fear of Him firmly in his heart, and to rely on His kindness and goodness; as a result of this inspiration, he will be protected from every harm, without a doubt. 

The phrase "inspires the soul that knows them" perfectly encapsulates how Tehilim is supposed to work. But isn't just any inspiration, but "this inspiration" - the inspiration of "the soul that knows [the meaning of the psalms]." Inspiration divorced from knowledge is insufficient, and knowledge devoid of inspiration also falls short of the mark. The goal of Tehilim is to inspire the soul by means of knowledge, which will strengthen our relationship with Hashem, and bring us under the purview of His providence.

Practically speaking, this means that it is not enough for a person to stop learning after reaching the point where he can say "I understand what this perek (chapter) of Tehilim is teaching." One must go further than that and ask: "How is this supposed to affect me?" "How is this intended to alter my view of reality?" "How can I make these ideas real to my mind and my emotions?"

In this sense, learning Tehilim is less like the study of Gemara or mathematics, and is more like psychotherapy, in which one seeks knowledge that has an impact on the entire psyche, rather than purely theoretical knowledge whose effect is confined to the intellect alone.

The Three Modes of Tehilim

According to the traditional meforshim (commentators), it would seem that there are three possible "modes" (or "interpretive frameworks") for every perek of Tehilim:

1. Biographical: some chapters of Tehilim were written at specific points in David's life, and reflect his thoughts and prayers at these times, such as Chapter 34 ("By David, When he disguised his sanity before Avimelech, who drove him out and he left"), Chapter 51 ("For the conductor, a song by David, when Noson the Prophet came to him, when he came to Bas-sheva"), and Chapter 56 ("For the conductor ... by David, a michtam, when the Philistines seized him in Gath"). 
2. National: other chapters are about the nation of Israel as a whole - in the past, the present or the future - such as Chapter 78 (which summarizes Bnei Yisrael's journey from Egypt through the Wilderness and into Israel), Chapter 114 ("When Israel went out of Egypt, Jacob's household from a people of foreign tongue"), and Chapter 137 ("By the rivers of Bavel, there we sat and also wept when we remembered Tzion").
3. Universal: other chapters deal with universal topics, without reference to specific people, times, or events, such as Chapter 1 (about the persona of the tzadik), Chapter 119 (about the Torah and its practitioners), and Chapter 150 (about praising God with music). 

The aforementioned examples fall squarely into one of these three modes. The tricky thing about Tehilim is how ambiguous most of the other perakim are. In the majority of cases, the meforshim debate which mode a given perek is in, and it will not always be clear how the meforshim arrived at their conclusions. Some will insist that a perek is about Klal Yisrael (the Jewish People) at the Messianic era, even though it contains no mention of the nation and is written from the perspective of an individual. Others will say that a perek which appears to be universal is really about David at a particular time in his life. There are certain meforshim (e.g. Radak, Meiri, Rashi) who will even interpret a perek in multiple modes, giving a dual or triple commentary on each pasuk. 

Since it is unclear which mode most perakim are in, the important thing is to take a firm stance and follow through with it in your analysis. If you're going to treat the perek as being about David, do so for the entire thing; if it's about Klal Yisrael, then it's entirely about Klal Yisrael. And if you're going to use meforshim, make sure you identify which mode they're learning in, since not all of them make this clear.

Personally, I prefer to default to the universal mode, unless I'm forced into one of the other two. I find the universal mode to be the most accessible, since it allows me to learn ideas from the pesukim and apply them directly to my life. The perakim in the biographical or national modes are more difficult, since they often necessitate the circuitous route of researching those episodes in David's life or in the life of the nation, then analyzing the pesukim in light of that background information, and only afterwards applying those insights to one's own life.

I also prefer the universal mode as a default because I believe that it is the ultimate goal of the other two modes. In other words, even if a perek is written from the perspective of David at a specific juncture in his life, or even if it's written about the condition of the Jewish People in the future, the goal of learning these ideas should be to arrive at universal truths which apply to every Jew in every generation.

How to Learn Tehilim 

My methodology for learning Tehilim is based on a technique taken straight out of Mortimer J. Adler's How to Read a Book. [2] He refers to it as "The Four Basic Questions a Reader Asks." Here is the technique in his words:

The Four Basic Questions a Reader Asks 

(1) What is the book about as a whole? You must try to discover the leading theme of the book, and how the author develops this theme in an orderly way by subdividing it into its essential subordinate themes or topics.

(2) What is being said in detail and how? You must try to discover the main ideas, assertions, and arguments that constitute the author’s particular message.

(3) Is the book true, in whole or part? You cannot answer this question until you have answered the first two. You have to know what is being said before you can decide whether it is true or not. When you understand a book, however, you are obligated, if you are reading seriously, to make up your own mind. Knowing the author’s mind is not enough.

(4) What of it? If the book has given you information, you must ask about its significance. Why does the author think it is important to know about these things? Is it important to you to know them? And if the book has not only informed you, but also enlightened you, it is necessary to seek further enlightenment by asking what else follows, what is further implied or suggested. 

Here is my adaptation Adler's "The Four Questions a Reader Asks" to Sefer Tehilim:

The Four Basic Questions to Ask When Learning Tehilim 

(1) What is the perek about as a whole? You must try to discover the main idea of the perek. What major insight is this teaching us about Hashem, about man, or about the relationship between them? I say "main idea" rather than "main theme" because a "theme" can be stated in a word or a phrase, whereas your goal in this is step should be to clearly articulate the main idea in 1-4 complete sentences. 

(2) What is being said in detail and how? You must try to understand what each pasuk is saying and how it contributes to or develops the main idea. This is not an all or nothing deal. The more complete your understanding, the better, but if there are specific words, phrases, or even entire pesukim that you don't understand, then it doesn't mean your answer to Question #1 is invalid - unless, of course, these pesukim contradict or undermine your main idea.

(3) Is the perek true, in whole or in part? Even though we accept Tehilim as true insofar as it is part of Torah she'bi'Chsav (the Written Torah), this doesn't mean that we will automatically be convinced that what David says is actually true. As Adler would say: "Knowing David's mind is not enough. You must make up your own mind." 

(4) What of it? What "inspiration via knowledge" is this perek written to bring about? How is the main idea in this perek supposed to affect your life, your view of reality, and your relationship with God? What else follows - what is further implied or suggested by the insights? What else can you do to internalize and be moved by these ideas? 

I feel obliged to point out a rookie mistake: starting with Question #2. All of my first attempts at learning Tehilim failed because I got bogged down in the particulars. I thought it made sense to approach Tehilim using the same method I use to approach Mishlei. I started by raising ALL of the questions and difficulties on ALL of the pesukim, and then I turned to the meforshim for answers. Since I had so many questions, I would feel obligated to read the entire commentary of multiple meforshim, for fear of missing out on an important detail. Typically this would result in me being overwhelmed by the sheer number of questions and problems, which would be compounded by reading the meforshim. The web of complexity would be too difficult to navigate, and I'd give up. 

Eventually I tried going to the opposite extreme: ignoring all of the particulars and attempting to grasp the whole - and it worked! I found that starting with Question #1 would naturally lead to a sort of back-and-forth "dance" between Questions #1 and 2: I'd come up with an approach for the main idea, and then I'd "test" it by seeing how this idea was developed through each of the pesukim. Whenever I'd encounter a question or a difficulty, then I would turn to the meforshim for assistance. This "macro" approach was far more manageable, and guided my "micro" analysis of the individual pesukim. 

I would even go so far as to recommend intentionally not attempting to do a comprehensive job in answering Question #2. Focus on Questions #1 and 4, and only address Questions #2 and 3 as your analysis and interest dictate. As long as you walk away with a clear grasp of the main idea and the intended purpose of the perek, then your learning of Tehilim was a success, even if you haven't explained every pasuk or verified every idea.

And it's as simple as that! Just work on these questions one at a time, putting the most emphasis on Question #1, and Tehilim will soon become more approachable than ever before. But there is one more critical tool you'll want to add to your Tehilim-learning arsenal before you get started.

The Pivot Point 

Over a decade ago, when my chavrusa (learning partner) and I first started trying to learn Tehilim, we observed a common structural phenomenon that appeared throughout the sefer. We noticed that in many cases, the perek of Tehilim will be moving along with a discernible thematic, structural, or stylistic flow, and then suddenly - seemingly out of nowhere - there will be a dramatic shift to a different theme, structure, or style. My chavrusa dubbed this "The Pivot Point." 

The best way to illustrate this is to point out some clear examples. As you read through each example, see if you can spot the pivot point before reading my answer:

Tehilim 92 

(1) A psalm, a song for the Sabbath day. (2) It is good to thank Hashem and to sing to Your Name, O Exalted One; (3) to recount Your kindness in the morning, and Your faithfulness in the nights. (4) Upon a ten-stringed instrument and upon lyre, with singing [accompanied] by harp. (5) For You have gladdened me, Hashem, with Your actions; about Your handiwork I will sing joyously. (6) How great are Your works, Hashem; [how] very deep are Your thoughts - (7) a boorish man doesn’t know, and a fool doesn’t understand this - (8) when the wicked bloom like grass, and all the doers of iniquity blossom, it is to destroy them forever and ever. (9) But You [remain] exalted forever, Hashem. (10) For behold Your enemies, Hashem, for behold – Your enemies shall perish; dispersed shall be all doers of iniquity. (11) You raised like a re’eim my pride; I was saturated with fresh oil. (12) My eyes have seen my foes; when those who would harm me rise up my ears have heard. (13) A righteous person will flourish like a date palm, and like a cedar in the Lebanon he will grow tall. (14) Planted in the house of Hashem, in the courtyards of our God they will flourish. (15) They will still be fruitful in old age, vigorous and fresh they will be, (16) to tell that Hashem is upright, my Rock in Whom there is no injustice.

Did you see it? It's verse 7. The first half of the perek, up until verse 7, is about David praising the handiwork of Hashem (i.e. the laws of nature). The second half of the perek after 7 is about the destruction of the wicked and the flourishing of the righteous. 

Indeed, verse 7 itself can be read in accordance with either half. If read with the first half, David is saying: "a boorish or foolish man cannot understand the greatness of Hashem's works and the depth of His thoughts as reflected in nature." If read with the second half, David is saying: "a boorish or foolish man cannot understand that although the wicked may bloom and the doers of iniquity may blossom, they will ultimately be destroyed." 

I believe that verse 7 was deliberately written to be ambiguous (which is why I tried as best as I could to retain the ambiguity in my English translation, through my use of poor punctuation). Verse 7 can be read as part of either half of the perek, but no matter how you read it, it is clearly the pivot point - and I believe that this is the key understanding the main idea of the perek (as I will write about in the sequel to this post).

Here's another straightforward example:

Tehilim 19 

(1) For the Conductor, a psalm of David. (2) The heavens declare the glory of God, and His handiwork is declared by the firmament. (3) Day following day expresses speech, and night following night speaks knowledge. (4) There is no speaker and there are no words; their voice is unheard. (5) Throughout the earth their measuring-line goes forth, and their words reach the ends of society. For the sun He set up a tent, in their midst. (6) And it (i.e. the sun) is like a groom coming forth from his wedding canopy, rejoicing like a warrior to run the course. (7) The ends of the heavens is its source, and its circuit is to their other end, and nothing is hidden from its heat. (8) The Torah of Hashem is perfect, restoring the soul; the testimony of Hashem is trustworthy, making wise the simpleton. (9) The ordinances of Hashem are upright, causing the heart to rejoice; the commandment of Hashem is clear, illuminating the eyes. (10) Fear of Hashem is pure, enduring forever; the judgments of Hashem are true, and are universally righteous. (11) They are more desirable than gold, than even much fine gold, and they are sweeter than honey, and the drippings of honeycombs. (12) At first Your servant was warned by them, [but] when he kept them, there was reward. (13) Errors –who can discern them? Cleanse me from hidden [faults]. (14) Also from wanton ones keep back Your servant, so they do not rule over me then when I am weak; [then] I will keep myself clean from great transgression. (15) May the words of my mouth and the thoughts of my heart find favor before You, Hashem, my Rock, and my Redeemer.

The pivot point should be obvious: it's at the end of verse 7 and the beginning of verse 8. The first half of the perek (1-7) is about the perfection and precision of the heavens in their obedience of God's will, with a focus on the individual entity of the sun; the second half of the perek (8-15) is about the perfection of the Torah, with a focus on the individual person of David, who beseeches Hashem to help him to fulfill His will with complete obedience in his actions, his speech, and the thoughts of his heart.

Here's another example, which is slightly less obvious than the other two:

Tehilim 23 

(1) A psalm by David. Hashem is my Shepherd; I shall not lack. (2) In lush meadows he lays me down, beside tranquil waters He leads me. (3) He restores my soul. He leads me on level paths for His Name's sake. (4) Though I walk in the valley of the shadow of death, I will fear no harm, for You are with me. Your rod and Your staff - they comfort me. (5) You will prepare a table before me in view of my tormentors. You anointed my head with oil, my cup overflows. (6) Only goodness and kindness will pursue me all the days of my life, and I shall dwell in the House of Hashem for long days.

Did you catch it? It's at the end of verse 4 and the beginning of verse 5. In the first four verses of the psalm, David is a sheep; after verse 4, he's a human. 

In the three examples mentioned above, the perek is divided neatly in half. However, there are other types of pivot points as well. See if you can figure out this one:

Tehilim 136 

(1) Give thanks to Hashem for He is good, for His kindness endures forever.(2) Give thanks to the God of the heavenly powers, for His kindness endures forever.(3) Give thanks to the Lord of the lords, for His kindness endures forever.(4) To Him Who alone performs great wonders, for His kindness endures forever.(5) To Him Who makes the heavens with understanding, for His kindness endures forever.(6) To Him Who spread out the earth upon the waters, for His kindness endures forever.(7) To Him who makes great lights, for His kindness endures forever.(8) The sun for the reign of the day, for His kindness endures forever.(9) The moon and the stars for the reign of the night, for His kindness endures forever.(10) To Him Who smote Mitzrayim through their firstborn, for His kindness endures forever.(11) And brought Israel forth from their midst, for His kindness endures forever.(12) With strong hand and outstretched arm, for His kindness endures forever.(13) To Him Who divided the Sea of Reeds into parts, for His kindness endures forever.(14) And caused Israel to pass through it, for His kindness endures forever.(15) And threw Paroh and his army into the Sea of Reeds, for His kindness endures forever.(16) To Him Who led His people through the wilderness, for His kindness endures forever.(17) To Him Who smote great kings, for His kindness endures forever.(18) And slew mighty kings, for His kindness endures forever.(19) Sichon, king of the Emorites, for His kindness endures forever.(20) And Og, king of Bashan, for His kindness endures forever.(21) And presented their land as a heritage, for His kindness endures forever.(22) A heritage for Israel, His servant, for His kindness endures forever.(23) In our lowliness He remembered us, for His kindness endures forever.(24) And released us from our tormentors, for His kindness endures forever.(25) He gives nourishment to all flesh, for His kindness endures forever.(26) Give thanks to God of the heavens, for His kindness endures forever.

Did you see what he did? That's right: this perek involves a double-pivot! Verses 1-9 are about Hashem's kindnesses in nature. In verses 10-24 David pivots to Hashem's kindnesses to the Jewish people. But at the very end, in verses 25-26, he pivots back to the original theme of Hashem's kindnesses in nature. 

And here's a short one:

Tehilim 134 

(1) A song of ascents. Behold, bless Hashem, all you servants of Hashem, who stand in the House of Hashem in the nights. (2) Lift your hands in the Sanctuary and bless Hashem. (3) May Hashem bless you from Tzion, Maker of heaven and earth.

This pivot point is at the end of verse 2, and hinges on the switch from the imperative to the subjunctive mood. In verses 1-2 the author is commanding the servants of Hashem to bless Him; in verse 3 he is expressing his hope that Hashem will bless them in return.

Sometimes you'll run into a perek where the pivot point is debatable. Take another look at Tehilim 19 above. The most obvious pivot point is between verses 7 and 8, with the first half of the perek being about the heavenly bodies following the perfect laws of nature and the second half of the perek being about human beings striving to follow the perfect laws of Torah. However, it can be argued that the pivot point is between verses 11 and 12, with the first half of the perek (1-11) being about the perfection of Hashem's creations (i.e. the universe and the Torah), and the second half of the perek (12-15) being about the imperfect human being struggling to use his free will to align himself with God's will. Depending on where you place the pivot point, you might arrive at a different understanding of what the perek is about. 

Similarly, one of my students was convinced that the pivot point in Tehilim 23 was between verses 3 and 4. In verses 1-3 David refers to Hashem in the third person voice, but in verses 4-6 he refers to Hashem in the second person, implying an increased sense of closeness. We had a lively debate about this in class, which led to some nice insights. 

The next question is: How do we incorporate the notion of a pivot point into our methodology? The answer involves a four step process:

Step #1: Identify the pivot point. 

Step #2: Define the main idea of each "half" of the perek on its own, without thinking about the other half. Treat the two halves almost as if they are two separate chapters.

Step #3: Attempt to unify the two halves. Figure out the main idea which encompasses both. Abstract a major theme from the sub-themes and formulate the main idea.

Step #4: Ask yourself: "What purpose does this pivot point serve? How is it necessary for the main idea or for the intended purpose of the perek? Why couldn't David have just written a perek about this idea without the pivot?" Sometimes the purpose of the pivot lies in the shift of intellectual frameworks or premises. Sometimes there is a reason for the shift in mood or tone. Sometimes it's even a simple dichotomy like "before/after," "distress/salvation," "metaphor/lesson" - but even in these obvious cases, it pays to ask why the pivot point was needed in the first place.

You might wondering: "Do ALL 150 chapters of Tehilim have a pivot point?" This is where I will (conveniently) plead lack of expertise. Like I said, I haven't been through all 150 chapters. There are even some chapters I read on a daily or weekly basis, and still can't figure out whether I've identified the pivot point, or whether I'm just imagining it. For all I know, it could be that 100% of Tehilim contains pivot points, or maybe 10%, or somewhere in between.

All I can say is this: the search for the pivot point will be beneficial for your analysis in any event. Either you'll find a clear pivot point, which will help you in answering Question #1 (since defining each half and then defining the unity is easier than just trying to define the unity straightaway), or you'll find several candidates for pivot points, which will also help you in answering Question #1 (since you'll have several possible approaches based on where the pivot point is), or you won't find any pivot point, but you'll have already scrutinized the entire perek multiple times looking for unity, which will help you in answering Question #1. However it turns out, the quest for the pivot point will help you!

Other Tips

I have a few more assorted tips and decided to just list them all at the end:

When answering Question #1, begin by using an English translation if English is the language you think in - even if you know Hebrew. When analyzing the intricacies of the text there is no substitute for the original Hebrew, but when trying to get an initial birds-eye impression, I find that it's much more productive to think about the perek in the language that is most natural to your mind. After you have an approach to the main idea, and you start working on Question #2, you can delve into the Hebrew with the meforshim and sort out any translation issues.

Look for literary devices and structural anomalies. Sefer Tehilim is rife with examples of literary devices, such as parallelism, allusion, repetition, chiastic structures, and more, so be on the lookout for them. Although I have yet to find any instance in which these literary devices are essential to the main idea, I have noticed that they are helpful in answering Question #2. 

Think about it on your own first - then consult meforshim as needed. I cannot stress this point enough. If you start your analysis by jumping right into the meforshim, you will quickly become overwhelmed by the questions, problems, and answers they raise. Instead, only look into the meforshim to answer specific questions that naturally occur to you. And if this inquiry leads you to do further research, that's fine. Just don't feel obligated to do a complete survey of what the meforshim say on every pasuk.

Learn with your mind, but read with your emotions. Since Tehilim is designed to convey knowledge and inspire the emotions, it is important to allow yourself to feel what David is trying to make you feel. For example, in Chapter 23, when he describes himself as a lamb being guided through lush meadows and tranquil waters by a benevolent and protective Shepherd, use your imagination evoke those feelings from your own experience being guided by a caring and trustworthy figure. And when he describes Hashem as setting up a table for him in front of his tormentors, bring to mind your own tormentors and contemplate how you would feel if you were face to face with them, sitting at a table set with a feast, drinking wine and being anointed with oil. And if what David says doesn't resonate with your own emotions and experiences, then this is something to think about.  

Concluding Thoughts

I hope that I have succeeded in providing you with enough of a Tehilim methodology to begin learning on your own. I would like to reiterate that I am NOT an expert in Tehilim, and I am still trying to unlock the sefer for myself. My views on Tehilim methodology will continue to evolve, and when that evolution reaches a point where an update of this post is warranted, then I will update it.

In the meantime, let me know if you have any other insights or tips on how to learn Tehilim - and let me know if the guidelines provided here prove to be fruitful.

And stay tuned for my next two posts in this series, where I apply this methodology to Tehilim 92 and Tehilim 23. 

[1] Sefer ha'Chinuch: Mitzvah #512
[2] Mortimer J. Adler, How to Read a Book (1976 edition), pp.46-47

Malbim: On Hashgachas Hashem and Human Responsibility (2 of 2)

If you haven't read Malbim: On Hashgachas Hashem and Human Responsibility (Part 1), you are advised to do so before proceeding. It would also be prudent to review the pesukim on which the Malbim will be commenting, as well as the disclaimer, which applies here as well.

Artwork: Eyes in the Skies, by James Rhyman

Having established a framework for understanding reward and punishment and their relationship to individual and societal suffering, the Malbim goes on to explain how this principle sheds light* on the question of "rasha v'tov lo" (i.e. a wicked person who prospers). The Malbim writes:

On the basis of this argument, the question that Iyov asked in chapter 24 is completely upended. [Iyov asked:] “Aren’t there are wicked men who destroy civil society, such as pirates on the seas and robbers in deserts who kill wantonly and destroy the world? Why doesn’t God destroy them and remove their evil from the world?” The answer to this question is now clear:  

(9) “People will unite in the face of oppression.” Isn't it clear that Hashem arranged for the correction of this problem within the nature of man himself? Hashem providentially supplied all living creatures with the tools and faculties necessary to protect themselves from their enemies, in order to maintain their species and individuals. This providence certainly extended to man, the choicest of creations. [Hashem did this] by creating man to be a social animal. He implanted in man's nature the ability to form societies, to institute righteous laws and rules, and to enforce lawfulness and justice all who violate the statutes and rules [of the society], thereby eradicating all evildoers from the land. 

Thus, if the majority of people are good and love justice and righteousness, it will be impossible for robbers and murderers to multiply and destroy civil society. The good people of the nation, who constitute the majority, would immediately rise up to destroy these predators and banish them from the earth. It would not be necessary for God Himself to descend from on high to do battle with these destroyers, since – in bringing them to justice – all righteous human beings are the agents by which He enacts justice. The people of society will gather together as one, with their judges at their head, to destroy and banish the evildoers. 

This is the meaning of the statement: “People will unite in the face of oppression.” Isn't it clear that Hashem implanted within man’s nature the ability to unite as a society and “cry out to be rescued from the oppressors’ strong hand”? The people of the land, who will outnumber those who oppress and murder, can assemble and cry out for deliverance from these oppressors, who will be the minority among the population at large, and destroy them. 

It is in this sense that Hashem providentially arranged for man to protect himself against oppressors and predators by enabling society at large to annihilate these destroyers. 

Artwork: Fable of Wolf and Owl, by Heather Hudson.

According to the Malbim, the next few pesukim show that although this hashgachah extends to all species, though it is specialized in the case of man.

(10) [God actually grants these protective measures to all His creatures.] Even to the bird, “He grants nightly song.” These are weak birds whose nature, as implanted by Hashem, is to sing at night. Because of their fear of nocturnal predators, they sing at night to alert each other to gather together and fight for their lives if a predator comes among them. They sing in order to warn one another about the threats that the night brings. In this way, they can protect themselves and preserve their species, such that “No [bird] inquires, 'Where is God, my Maker?'” In other words, [it would be false to say that such a bird] isn't under the providence of Hashem, its maker, since as He created it weak and vulnerable to be preyed upon by the stronger predators. In truth, Hashem’s providence did extend to this bird, insofar as He created it in a manner whereby it can be protected from those who seek to harm it. And if Hashem, in His providence, arranged such protection in the nature of lowly creatures – by granting them the ability to call out and be saved from oppression by taking a stand against their oppressors, and to do battle with the predatory animals – then He certainly providentially arranged [protection] for man in this manner. 

(11) Therefore, “Let us learn from the beasts of the field.” Since God conferred on mankind greater wisdom than that which was given to beasts and birds, how can man say, “Where is God, my Maker? God does not watch over me and protect me from predators and oppressors”? On the contrary, Hashem has most certainly extended His Divine Providence to the human species in an even more elevated fashion. Human beings can increase their wisdom by studying the nature of all living things, integrating the lessons learned from all of them into their own intelligence. This is what was meant by the statement: “Let us learn from the beasts of the field” – man should learn from their behavior patterns what he must do to preserve his own numbers and protect his own species. Therefore, mankind should gather together and stand united to defend their lives against the robbers and murderers who are out to destroy them. And when a predator comes among them, they, too, should “sing out in the night.” 

Artwork: Rise of Eagles, by Noah Bradley

Our excerpt from the Malbim concludes with an answer* to the question, "Why does Hashem allow evildoers to prosper? Why doesn't He destroy them?" 

(12) On the basis of this principle, you will find an answer to your question, namely, that “there people will cry out and [God] will not answer them.” Iyov made this statement in chapter 24: “The groans of the people rise up from the city, and the spirits of the slain cry out for deliverance – yet God finds no fault with the wicked!” (Iyov 24:12). Murderous assassins wreak havoc in the city and cause the deaths of so many people – whose spirits then cry out to God, as it says right there, “The spirits of the slain cry out for deliverance” – that they cry out to God for salvation. So why doesn't God answer them and hold guilty those who are responsible? 

The answer is: “because the wicked have grown so in strength” – because the wicked have overwhelmed the righteous with their intensity and strength. This is a sign that the majority of society is wicked and doesn't strive to execute judgment and banish those who do evil. Otherwise, the wicked would not have been allowed to become powerful enough to attack the city and kill the people there, and then those who were being oppressed would attempt to escape the strong hand [of the wicked] by crying out for deliverance. The greater majority [of the society] would have gathered together in great numbers to hasten to the rescue of those who were being oppressed and banish the evildoers. Therefore, this matter [of insuring the protection of the weak against the strong] is a responsibility incumbent upon society itself – not upon Hashem. 

(13) Consequently, “it is false” and vain for you to interpret these events to mean “that [God] does not hear” the cries of the oppressed “and that the Almighty does not see them” that He doesn't providentially supervise them and that He doesn't see the evil of the oppressors. [Such an interpretation] is false and deceitful, for Hashem hears and sees everything that happens on earth. 

(14) “Even though you say that you cannot perceive [Divine Providence]” – even though you say that you cannot perceive or see with your own eyes how Hashem providentially arranges for justice on behalf of the oppressed – the truth is that “there is judgment before Him.” God has indeed established a mechanism for justice to be executed in this world, and “you were created to implement it.” You [mankind] were created to be the agents of Divine Providence and to carry out these judgments when it comes to the robbing of the poor and the murder of the indigent. This means that upon your creation, the potential for eradicating evil from the land and providing justice for the oppressed was implanted in your nature. This enables you to battle and overcome those who breach laws and oppose peace. 

In summation: It is our responsibility - not Hashem's - to form righteous societies and to defend the weak against the evildoers who threaten them. Hashem endowed man with the intelligence to understand justice and the innate drive to create societies with laws to enforce it. Moreover, He gave us His Torah, which contains everything we need to accomplish this task. The question we must ask ourselves is: What is stopping us? 

* DISCLAIMER: You are about to read an excerpt from the Malbim's commentary on Sefer Iyov about the nature of reward and punishment. Sefer Iyov is 42 chapters long, and this excerpt represents only a fraction of the total picture. Thus, what you are about to read should NOT be taken as the "be-all and end-all" on the topics of reward and punishment, hashgachah pratis, and God's justice. There are many aspects of these topics which the Malbim does not address, and many questions which cannot be answered on the basis of these concepts alone. While it might be tempting to attempt to build an entire worldview based on the ideas set forth here, such an endeavor would be flawed from its inception. Think responsibly.

Malbim: On Hashgachas Hashem and Human Responsibility (1 of 2)

This year I learned and taught Sefer Iyov (the Book of Job) for the first time. I immediately became hooked on the Malbim's commentary, and relied heavily upon it to guide my learning (though I switched to the Rambam for the conclusion of the sefer). The Malbim, takes every word seriously, as is his style. He expresses his ideas clearly and explicitly, leaving no room for ambiguity. 

Although I found many insights in the words of the Malbim, one portion of his commentary stood out to my mind so fundamental and so eye-opening that I knew I had to share it . But I was apprehensive. Sefer Iyov is "longer in measure than the earth and wider than the sea" (Iyov 11:9). It should be learned in the manner of embarking on a journey - not as one browses postcards in a gift shop. I worried that by presenting this excerpt of the Malbim's commentary without the foundation and context of the rest of Sefer Iyov, one might be led to false conclusions. 

In the end, I decided that it was worth sharing, in spite of this risk. Think of this as a catalyst for further inquiry, not as a comprehensive treatment of the topic. To be safe, I decided to begin with this disclaimer:

DISCLAIMER:

You are about to read an excerpt from the Malbim's commentary on Sefer Iyov about the nature of reward and punishment. Sefer Iyov is 42 chapters long, and this excerpt represents only a fraction of the total picture. Thus, what you are about to read should NOT be taken as the "be-all and end-all" on the topics of reward and punishment, hashgachah pratis, and God's justice. There are many aspects of these topics which the Malbim does not address, and many questions which cannot be answered on the basis of these concepts alone. While it might be tempting to attempt to build an entire worldview based on the ideas set forth here, such an endeavor would be flawed from its inception. Think responsibly. 

I hope that message was loud enough and clear enough. Without further ado, let us proceed with the Malbim. Due to the length of the excerpt, I've decided to split it into several parts. 

We'll begin with the pesukim which the Malbim will be explaining. Part 1 will only cover his commentary on the first pasuk. 

Iyov 35:8-14: (8) Your wickedness injures only someone like yourself, and your righteousness is helpful only to another human being. (9) People will unite in the face of oppression, and they will cry out to be rescued from the oppressor's strong hand. (10) No [bird] inquires, “Where is God, my Maker?” who grants them nightly song [for their protection]. (11) Let us learn from the beasts of the field and gain wisdom from the birds of heaven. (12) There people will cry out, and [God] will not answer them because the wicked have grown so in strength. (13) But it is false to claim that [God] does not hear and that the Almighty does not see them. (14) Even though you say that you cannot perceive [Divine Providence], there is judgment before Him and you were created to implement it.

From here on out is the commentary of the Malbim, which speaks for itself. The paragraph divisions and emphasis in bold are my own: 

Malbim on Iyov 35:8: Your wickedness injures only someone like yourself. The wickedness that you commit that harms others only injures another human being like yourself [but does not affect God at all]. Similarly, the evil that man does to himself is damaging only to him. In the same vein, your righteousness is helpful only to another human being. That being said, how can you seek out [extrinsic] reward from Hashem for this, or [request] that He intervene in the particulars mete out punishment to the rasha? [To demand this would be] to suggest that [man’s actions] benefit Him or harm Him. 

This may be compared to the following: an ill patient doesn't seek out a reward from his physician [in payment] for obeying his instructions to safeguard his health, nor does the physician punish the patient if he fails to heed his warnings, for the reward and punishment are consequent upon the action itself. If he obeys [the physician’s instructions], he will be healed from his sickness, and that is his reward. If he doesn't obey, he will die, and that is his punishment. [This reward and punishment are not meted out] by the physician, but by [the patient] himself.  

Similarly, the reward [for good actions] is the good path itself, since he acquires perfection of his soul [by following it]; and if he does good for others, he will enjoy benefits from the society [in which he lives]. Conversely, “one who does evil corrupts his soul and his flesh” (Mishlei 11:17), and if he does evil to others, he will suffer from the wickedness of the society.  

The reason for this is because Hashem created man to be social, by nature, and [He intended] that the people of a society should help each other to attain their needs, and that they should have societal regulations and righteous laws to protect the community from all evil. If all people in the community join together to do goodness and kindness to their fellows, and take care not to harm each other in any way, and to diligently execute justice to all who violate these regulations – then everyone will live in peace and prosperity and no societal harm will befall any individual. The same is true for the species as a whole: if it is founded on righteous statutes and laws, then all of its individual members will be protected from every evil and harm, and its members would help each other [to attain their needs].  

But if all of them behave like wolves and agree to [follow] wicked laws [which enable] oppression and violence, then each [member of the society] will [consequently] be subject to wickedness. They will not be safe from the robber and the violent oppressor for even a moment. “Their lives will hang in the balance” (cf. Devarim 28:66) from the threat of their enemies, the perversion of justice, and the threat of murder. They will be like the fish of the sea, where each individual is swallowed alive by its neighbor.  

Hashem arranged the creation of man in such a way that reward and punishment are embedded in nature, both with regard to the individual and with regard to the preservation of the society. With regard to the individual: if a person follows the path to [true] happiness with proper ethical conduct and control of his lusts, and the like, then he will naturally enjoy a happy physical existence. And [if he lives in the] opposite manner, he will naturally suffer harm: “for the guzzler and the gorger will be poor, and slumber will clothe you in rags” (Mishlei 23:21), and “the lust of the lazy person will kill him” (ibid. 21:25); “for anger will annihilate the fool” (Iyov 5:2) and “envy causes bones to rot” (Mishlei 14:30), and “sharp wounds purge evil” (ibid. 20:30). And if an individual indulges in pleasure to excess, he will become seriously ill, “for the harlot will kill many a strong man” (cf. Mishlei 7:26). The same is true of one who sins against his society – the members of his society will come to exact justice, and the zealous will be the first to strike him. And the opposite with the opposite (i.e. the person who treats the members of his society well will receive reciprocal kindness from them).

I hope, after reading just one part of the Malbim's commentary here, that you can see what I mean about being "fundamental" and "eye-opening." Stay tuned for the continuation of this post, which I will try to post on the 17th of Tammuz.