But Jewish tradition, particularly in the words of Midrash Tehillim (a collection of rabbinic commentaries on the Book of Psalms), offers a profound perspective on this feeling, especially when it comes to the apparent prosperity of the wicked.
The Midrash opens with a powerful line from Psalm 73: "But good for Israel is God, to the pure of heart." It immediately sets up a contrast: what appears "good" on the surface versus what is truly good in the eyes of God. We’re reminded of Psalm 37:1, "Do not fret because of evildoers, nor be envious of the workers of iniquity," and Proverbs 24:20, "For there will be no prospect for the evil man; The lamp of the wicked will be put out." These verses serve as a bedrock: appearances can be deceiving.
The Midrash elaborates on this, presenting God as saying, "If you see the candle of the wicked burning, do not envy them, for it is extinguished in the world to come." In other words, the fleeting success of the wicked is just that – fleeting. It's a temporary flicker compared to the eternal light of those who pursue righteousness. So, what should we envy? "The fear of the Lord all day long," the Midrash tells us, "in something that has a good end and does not cease forever." This echoes Psalm 23:6, "Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord forever." It's a long-term investment, not a short-term gain.
The Psalmist Asaph himself admits to this struggle. "I was envious of the boastful, when I saw the prosperity of the wicked," he confesses, echoing Psalm 73:3. But then comes the turning point: "Until I went into the sanctuary of God; then I understood their end" (Psalm 73:17). It's in seeking a higher perspective, a connection to the divine, that Asaph gains clarity. He realizes, as Psalm 24:3-4 reminds us, that true ascent to God requires "clean hands and a pure heart."
The Midrash digs deeper: "I did not know that they were for their own good, and I was envious, and my feet almost stumbled" (Psalm 73:2). This is such a relatable sentiment, isn’t it? We see the surface and assume it reflects the whole story. But the Midrash asks, "Why do the wicked have peace?" It answers with a somewhat unsettling analogy: "It is because there are no constraints on their death, and they are healthy."
The text uses the metaphor of a woman spinning wool, noting that the spinning isn't equal when using both picked and combed wool. The implication is that the wicked experience an uneven, perhaps unnatural, ease.
The explanation gets even more pointed: "The Holy One, blessed be He, does not delay the glory of the wicked; whatever they ask for, they are given." This might sound like a reward, but the Midrash clarifies with a stark comparison: it’s like a doctor, knowing a patient is dying, telling the family to give them whatever they want. There are "no constraints" because their ultimate fate is sealed. Moses himself, according to Deuteronomy 32:41, acknowledges this when he says, "I will render vengeance to My enemies." The Midrash concludes: "Be aware that there are no constraints on their death, for they are healthy, and suffering does not touch them." This isn't a blessing; it's a postponement.
So, what's the takeaway? It's a reminder to look beyond the immediate, the superficial. True goodness, true blessing, lies not in fleeting prosperity but in the purity of heart and the pursuit of a lasting connection with the divine. Perhaps the next time we feel that twinge of envy, we can remember Asaph's journey and seek the deeper truth within the sanctuary of our own hearts.