תהלים, פרק ל״ז, פסוק כ׳

The apparent success of those who do wrong can easily seem like a sign of stability or divine favor. However, this worldly prosperity is merely a temporary illusion setting the stage for their ultimate downfall. While righteous individuals receive God's protection during times of famine and distress, the wicked will completely lose their standing and perish when crisis strikes [רד״ק, אבן עזרא, מלבי״ם].

To illustrate how deceptive this success really is, the enemies of God are compared to elements of the natural world. Some explain this as the morning light that briefly brightens a wide valley before fading away [רש״י], or as the impressive, green grass of the plains that inevitably withers and vanishes [אבן עזרא, ביאור שטיינזלץ]. The primary approach among commentators, however, draws a comparison to sheep and their choicest, fattest parts. In this view, the wealth and comfort the wicked enjoy in this world are exactly like the rich food given to sheep to fatten them up. This abundance is not a true blessing; it is simply preparation that hastens the day of their slaughter [רש״י, מצודת דוד, מלבי״ם]. They are like the premium fat of a sheep that melts rapidly the moment it is placed over a fire [רד״ק, מאירי, אבן עזרא].

Their final end is absolute destruction, disappearing like smoke as they burn in fire [אבן עזרא, מאירי] and are consumed in the smoke of hell [מצודת דוד]. Ironically, the very wealth and pride that defined them are what cause their ruin. Just as a heavily fattened sheep roasting over a fire drips grease onto the coals, creating a thick smoke that ruins the meat before the actual flames take hold, the wicked are destroyed by their own excess. The massive wealth they gathered through dishonest means offers no help in the end [אלשיך, מאירי].

The complete and absolute nature of this ruin emphasizes the sheer intensity of their downfall [רד״ק]. Some explain that this destruction happens in stages: first the physical burning of the fat or grass, followed by the ruin of the evildoers themselves [אבן עזרא]. Another perspective suggests a cycle of continuous punishment, where the wicked are consumed, recreated, and consumed all over again [אלשיך].