משלי, פרק י״א, פסוק ט׳

The destructive power of false speech stands in sharp contrast to the saving force of wisdom and awareness. Deceitful words act as a weapon, wielded by wicked, hypocritical, or flattering individuals who use their speech to inflict harm. The primary approach among commentators is that such an individual exploits the trust of a friend, ultimately leading them astray and causing them to sin [רש״י, רלב״ג]. Others point to more direct, tangible harm caused through false testimony, gossip, and the stirring up of conflicts [אבן עזרא, אמרי דעת]. The very act of flattery poses a severe danger. When a person is lured in by smooth and deceptive talk, they fall into a trap that can result in both physical and spiritual ruin [מצודת דוד, ביאור שטיינזלץ, עמנואל הרומי]. This deception is so central that the focus may not even be on the corrupt nature of the person, but rather on the destructive capacity of a mouth filled with flattery [עמנואל הרומי].

Opposing this corruption is the path of rescue, achieved through knowledge. Commentators agree that this knowledge is the essential key to safety, though they differ on its exact nature. Some understand it as the wisdom of the Torah, which provides a person with the necessary tools to identify and avoid flattery and incitement [רש״י, מצודת דוד]. Others view it as common sense and natural wisdom, which empower the righteous to see clearly through lies and steer clear of disputes [רלב״ג, אבן עזרא, אמרי דעת].

This raises the question of who actually benefits from this saving knowledge. While most commentators conclude that the righteous use this wisdom to save themselves from deceptive traps, another perspective suggests a broader impact. In this view, innocent people are saved from harm thanks to the wise advice and guidance of the righteous [עמנואל הרומי, אמרי דעת]. Taking an even more active role, the righteous might uncover the deceptive plot and physically intervene to rescue the victim from the hands of the hypocrite [עמנואל הרומי].

A completely different psychological and theological approach frames the situation around the recognition of God's providence. In this scenario, the hypocrite uses his speech to mock another wicked person who has faced punishment and died. He does this specifically to avoid publicly admitting that God intervened to save a righteous person from death, punishing the wicked in his place. Yet, deep within his own consciousness, the hypocrite fully understands the truth that the righteous are indeed saved from disaster because of their merit [אלשיך].