Musar sobre Proverbios 1:37

In the first chapter we shall speak about the quality of pride. How good it is that it occurs at the very beginning of all the chapters because of the obligation of man to separate himself from it! For pride is the doorway to many evils and we have seen nothing as evil as arrogance in all of the qualities. Therefore, a man must be wise and lead pride along paths that are worthy, and thrust it away from the place where it is not proper for it to be.

And there is a sort of personal pride or pride in one's person that is good and necessary. Otherwise, a man might say, "Since arrogance is so evil a quality I shall separate myself from pride even more." And then he denies himself meat, drinks no wine, does not marry, does not live in a nice dwelling, does not put on a nice garment, but wears sackloth and coarse wool, and torn, soiled clothes, uses soiled and ugly dishes and utensils, does not wash his face, hands and feet until his appearance becomes more bedraggled than the appearance of other men and he does all this so as to remove himself from pride as far as is possible.

Seeing that the list of virtues which the Torah tries to teach us both in this portion and in all other portions is very lengthy, I am not able to record more than a tiny fraction of them in my comments on this as well as on the other פרשיות. The reader will no doubt apply to himself the verse from Proverbs 1,5: ישמע חכם ויוסף לקח, "The wise man will hear and increase learning."

"Listen, my son, to the thought of your father, and do not forsake the teaching of your mother." (Proverbs 1:8)

Solomon was the wisest and greatest of all men. He was king over earthly and celestial beings. After he had seen every sort of activity, tried all things and made known all sorts of wisdom, he concluded all of his words by saying, "The end of every matter is fear of the Lord." And thus he began, "The fear of the Lord is the beginning of knowledge" (Prov. 1:7), and he ends, "A woman that feareth the Lord, she shall be praised" (Prov. 31:30).

And the parable for this is about a man that wants to go to a city. And he is told that the path is confounded with thorns, snares and stumbling blocks. But because of his need for the place, he is not prevented from going. But if they would tell him that there is a lion on the path and a leopard constantly on it, he would then stop his feet from this path. Therefore King Solomon, peace be upon him, said (Proverbs 1:2), “For learning wisdom and reproof; for understanding.” Its explanation is [that] proper action and abandonment of sins is called wisdom, like the matter that is stated (Deuteronomy 4:6), “for that is your wisdom and your understanding.” But after he learns and know the commandments and what are the sins, he needs to study the disgrace of the sins, and the damage and the loss that comes with them - in order to distance his soul from them; to reprimand himself by remembering the punishments and to reprove others. And this knowledge is called reproof (mussar); and it is pleasant for those that give rebuke to study this.

The third level is the negative commandment that is rectified by a positive commandment: Our Rabbis, may their memory be blessed, said (Chullin 141a) [that] we do not give lashes for a negative commandment that is rectified by a positive commandment - for example (Deuteronomy 22:6), “you shall not take the mother from over the young,” is rectified by a positive commandment, as it is stated (Deuteronomy 22:7), “You shall surely send away.” But even though they would not give lashes through the court [in such a case], there were some with weighty punishments, such that it would reach the heavens and their judgement would be raised to the clouds. For example theft - as it is stated (Leviticus 19:13), “you shall not rob” (Leviticus 5:23) - is rectified by a positive commandment, as it is stated “and returned what he robbed.” Yet they said (Sanhedrin 108a), “The final judgement of the generation of the Flood was sealed only because of robbery, as it is stated (Genesis 6:13), ‘The end of all flesh has come in front of Me, for the earth is filled with extortion.’” And even though sexual immorality is weightier than robbery, it is the characteristic of the punishment of robbery to bring close its day and to quicken the future [consequences] to it. And they [also] said (Vayikra Rabbah 33:2), “[If you have] a seah full of iniquities, there is no prosecutor among all of them like robbery.” And King Solomon, peace be upon him, said about treasures [acquired] from dishonesty and fraud (Proverbs 21:6), “Treasures acquired by a lying tongue are like driven vapor, heading for death.” The explanation is [that] treasuries [acquired from] dishonesty and fraud are vanishing vapor, for their end is destruction. And while they are still in his possession, they are his enemies and seek the life of their master and cause his death - like the matter that is stated, (Habakkuk 2:9-11) “Ah, you who have acquired gains to the detriment of your own house, etc. For a stone shall cry out from the wall.” And in [the case of] robbing the poor, one is liable for death at the hands of the Heavens on account of it, as it is stated (Proverbs 22:22-23), “Do not rob the indigent for he is indigent; and do not crush the poor man in the gate. For the Lord will take up their cause and despoil those who despoil them of life.” Its explanation is, “do not rob from the indigent” because “he is indigent” and has no one to help him; “and do not crush the poor man in the gate,” with shame and disgrace. And “in the gate,” is to say, in public. And it is like the matter that is stated (Isaiah 3:15), “How dare you crush My people and grind the faces of the poor?” “For the Lord will take up their cause,” since they have no support, or someone to argue and take up their cause. “And despoil those who despoil them of life” - since the cry of the indigent has been brought to Him, He will not take money from you in place of the loot that you robbed, but rather God will remove your soul. And it is stated (Job 27:8), “For what hope has the impious man when he is cut down, when God takes away his life?” And it is also stated (Proverbs 1:19), “Such is the fate of all who pursue unjust gain; It takes the life of its possessor.” And one who torments and pains a widow or an orphan - whether with robbery, or fraud or shame or any type of pain - is liable for death at the hands of the Heavens. And likewise the judges who are able to rescue someone robbed from him who defrauded him, and do not judge [the case of an] orphan, have a death sentence upon them - as it is stated (Exodus 22:21-23), “You shall not ill-treat any widow or orphan. If you do oppress them, I will heed their outcry as soon as they cry out to Me. And My anger shall blaze forth and I will put you to the sword, and your wives shall become widows and your children orphans.” Its explanation is, “and your wives shall become widows,” corresponding to the oppression of the widow; “and your children orphans,” corresponding to the oppression of the orphan - measure for measure. And even though these punishments are not written [about the following], one who pains any Israelite transgresses a negative commandment - as it is stated (Leviticus 25:17), “A man shall not oppress (tonu) his kinsman.” And our Rabbis, may their memory be blessed, said (Bava Metzia 58b) the verse is speaking about verbal oppression. And that is from the contents of pain and torment, like the usage “(Isaiah 49:26), “I will make your oppressors (monayich) eat their own flesh.” And our Rabbis, may their memory be blessed, [also] said (Bava Metzia 59a), “All the gates [of prayer] have been closed, except for the gates of [one who is praying as a result of his] oppression.” And where Scripture was speaking about financial oppression, it mentioned buying and selling, as it is stated (Leviticus 25:14), “When you sell property to your kinsman.” And they said (Bava Metzia 58b) [that] verbal oppression is greater than financial oppression, for this is upon his body and that is upon his money - and about [the former] it stated (Leviticus 25:17), “but you shall fear your God,” but about [the latter (25:14)], “but you shall fear,” is not stated.

[Likewise,] stealing from the poor person, as it is stated (Proverbs 22:22-23), “Do not rob the indigent for he is indigent; and do not crush the poor man in the gate. For the Lord will take up their cause and despoil those who despoil them of life.” And we have already explained this in the third level. And our Rabbis, may their memory be blessed, said (Bava Kamma 119a) that one who steals from a poor person is as if he takes his life, as it is stated (Proverbs 1:19), “Such is the fate of all who pursue unjust gain; it takes the life of its possessor.” Sometimes it deprives him of his livelihood - even with the theft of less than the value of a perutah (a very small coin). Therefore it is considered like bloodguilt for that person: If he stole the value of a perutah, he has spilled blood.

But how wondrous was this teacher's virtue and dedication, that he taught for free, even more so, [to resort to] giving him a reward in order that he desired to learn. Indeed, the real worker finds in this place the main purpose for his efforts, work and discernment. For it says about those who desire [to learn], “The wise will hear wisdom and desire to add more ” (Mishlei 1:5), he will be driven by his desire to chase, to achieve and to understand. But the one who strays, when he is insistent of his own thoughts, and does not recognize his deficiencies, or, if it is too hard for him to separate [from his way], [then] if the worker leaves him, it is possible [for him] to descend to the deepest depths where there is no cure for his ailment. Therefore, only one certified in his dedicated service will approach him in conversation, until he recognizes what is before him, until he sees the area [in which] he has made a mistake, until he achieves an inclination of truth, and until he allows himself to clarify to the point of seeking truth all the days of his life. And not to be categorized among so many who merely begin [the path, but do not finish it], but to be of the group that stays strong until completion. Therefore, the moment he adjusts himself to this goal, his merit will be exceedingly great until “You will decree and it will be fulfilled” (Iyov: 22;28).

Finally, he was "whole" in his Torah, i.e. a reference to a wholesome soul, character. Having perfected his own character, Jacob was able to make contributions to the improved well-being of the society within which he resided.

Behold, up till now I have encompassed many details of the particulars of Cleanliness. What has been stated should serve as an example to all of the other Mitzvot and Traits, "let the wise man hear and increase in learning, and the one who understands obtain counsel" (Mishlei 1:5).

We have also labored and selected from the words of Chazal, with the help of the Blessed L-rd, various stratagems and counsels on how to rescue oneself (from the mouth of the yetzer) from this transgression of the sin of the tongue. Perhaps through these everyone will see to it to become wise in this area and to overcome his yetzer and remove from himself all of the hindrances that keep him from this holy trait of guarding the tongue. For this reason we have called the second gate of this part "The Gate of Understanding," as per (Mishlei 1:5): "And the understanding one will acquire stratagems." I have also explained in this gate many other holy traits which are also essential for the conduct of "the man who wants life." Through them it will be easier for him to arrive at the gate of guarding the tongue. All of this we have explained in the first two gates of this part.

Concerning the curses mentioned in the Bible it is said : "But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all His commandments and His statutes" (Deut. 28:15), and it is written : "The blessing, if he shall hearken unto the commandments of the Lord your God, and the curse, if ye shall not hearken unto the commandments of the Lord your God" (Deut. 11:27-28). In all of these quotations which say : "Thou shalt surely listen" the meaning is not merely listening with the ear, but what they wanted to say was "listen with willingness to fulfill the commandments." So we find with Jacob our father, upon him is peace, that he willingly listened to his mother and he listened to her counsel concerning the blessings. He willingly listened to his father and to his mother (when they advised him not to take a wife of the daughters of Canaan) and chose a wife as they requested. Therefore he merited that there should come forth from him the twelve tribes. And it is written : "But whoso hearkeneth unto me shall dwell securely, And shall be quite without fear of evil" (Prov. 1:33).

[It seems apt to explain "fall" instead of "will fall" according to what the GRA has written on Mishlei 1:23 in connection with men of levity: "They have a great lust to speak idle talk and levity even though they have no bodily pleasure therefrom. For with every thing that a man does he is given a spirit from on high. And this spirit does not rest until it does other such things, wherefrom he has pleasure — both in an act of mitzvah or in an act of sin. And this is the intent of Avoth 4:2: 'A sin begets a sin and a mitzvah begets a mitzvah.' And the greater the sin, the greater the spirit that it begets, and the more it lusts for more sin. Correspondingly, with a great mitzvah. A spirit comes from a very holy place and lusts greatly for that mitzvah and has great pleasure in that mitzvah. And it is known that the greatest mitzvah of all is Torah study, and, conversely, [the greatest sin of all,] idle speech and levity, which is the opposite of Torah. Therefore, there is more pleasure in idle speech and levity than in all other sins, even though there is no worldly [i.e., bodily] pleasure in this. But [the pleasure arises from the fact that] the spirit of uncleanliness is extremely great, like a 'bubbling spring,' as opposed to the [pure spirit of] Torah, which is [also] a 'bubbling spring.'" And it is known that the spirit of uncleanliness created by the sin, itself punishes the doer, after his death, in Gehinnom, wherefore Chazal have said "fall into Gehinnom" [rather than "will fall"]. For at the very utterance of the levity the great spirit of uncleanliness hovers above him. And he actually falls [that is, "dwells," as in (Bereshith 25:18): 'In the presence of all his brothers, he fell' (i.e., dwelt)] in Gehinnom in his lifetime, G-d forbid, (as written in Nefesh Hachaim, Gate One, Chapter 12. And their second apothegm is also to be explained along these lines.)]

And even so, let the dear reader know that even if this book finds favor in his eyes with the help of the Blessed L-rd, let him not think that it is sufficient to know the third part alone. For the first two parts also ("The Laws of Lashon Hara" and "The Laws of Rechiluth" are essential for the man who wants life, as stated in Midrash Mishlei 1:2): "To know wisdom and mussar" — If a man has wisdom, he can learn mussar [chastisement]; but if he does not have wisdom, he cannot learn mussar." The plain meaning is: If one errs in the din itself, no mussar can help him. As, for example, if one thinks about something in his business that it is not in the category of theft. What will it avail him to learn all the teachings of mussar, to inflame his heart with the greatness of the issur of theft, if he holds that what he is doing is not in the category of theft? And the same, in all the other areas of Torah. Therefore, one must learn the dinim of the Torah to know what is forbidden and what is permitted [And he must also learn those areas of mussar which bring a man to the fear of the Blessed L-rd, in order to spur his soul to fulfill the Torah], aside from fulfilling thereby the mitzvah of (Devarim 6:13): "The L-rd your G-d shall you fear." And the same [is true] in our area [of guarding one's tongue]. For what will avail him all the mussar in the world, which speaks of the gravity of the issur of lashon hara and rechiluth if he has permitted his soul to say that this thing is not in the category of lashon hara or that for such and such a man the Torah did not prescribe the issur of lashon hara? It is, therefore, essential for a man to know which thing falls into the category of lashon hara according to the din. And in order to overcome his yetzer and to fulfill what he has learned, he must see to it to study mussar. And that [i.e., mussar] is the [heightening of the awareness of the] greatness of the punishment and of the reward that inheres in this area.

Now how and what is the correction for the sickness of the soul? Let them go to the wise men who are the healers of souls and they will heal their illnesses with the traits that they will teach them until they will restore them to the good path. And concerning those people who know their evil traits but do not go to the wise men to heal them Solomon said: "The foolish despise wisdom and discipline" (Prov. 1:7).

We have explained the main divisions of humility. Their particulars are like all other such matters which expand and branch out depending on the times, places, and circumstances - "let the wise man hear and increase understanding" (Mishlei 1:5).

Another way of explaining our Psalm may be that David felt the need to apologize for taking credit for his humility, i.e. he apologized שלא גבה לבו, for having his humility become common knowledge. This in itself would rate as a form of boastfulness. He apologized, for not having remained silent, i.e. אם לא שויתי ודממתי נפשי. Whichever may be the case, the subject of this Psalm is the extreme importance of practicing humility.

Therefore he whose eyes are on his head (Kohelet 2:14), should be more watchful to scrutinize the deeds of someone who he wishes to acquire as a friend, advisor, or workers over his household than he is watchful to scrutinize his food and drink. For his food and drink can only damage his body while his friends and workers can destroy his soul, belongings and all of his honor. King David peace be unto him said: "He will not dwell within my house, he who practices deceit. He who follows the way of the innocent, he will serve me" (Tehilim 101:6-7).

Sometimes satisfaction and cheerfulness follow upon hearing: thus it is said (Lev. x. 20), "When Moses heard that he was content," just as anger ensues in the absence of assent and hearkening, as (Ex. xvi. 20), "Notwithstanding, they hearkened not unto Moses." ..."And Moses was wroth with them." Hatred also results from hearing, as thou must know from the case of Esau, of whom it is said (Gen. xxvii. 34), "When Esau heard," and then follows (id. xxvii. 41), "Esau hated Jacob." Mercy is known to result from "hearing"; thus God said (Ex. xxii. 26), "I will hear, for I am merciful." It is said of the righteous dead (Prov. i. 33), "Whoso hearkeneth unto me shall dwell safely." In contrast to this, it is said of the unrighteous (Job xv. 21), "A sound of fright is in his ears: in peace the despoiler shall come upon him," and so forth. Hard-heartedness results from the want of assent; thus it is said of Pharaoh in many places (Ex. ix. 12), "The Lord hardened the heart of Pharaoh and he hearkened not." A hard-hearted people is called (Deut. xxviii. 49), "A nation whose tongue thou shalt not understand, neither shalt thou hearken unto what it speaketh," and so forth.

There is a flattery that is very evil, for example, where a man flatters his companion and speaks to him sweet words, in order that his companion should rely upon him and trust him, and after he trusts him and relies upon him, then this man deceives him, and this is like the matter of which it is said, "For in vain the net is spread in the eyes of any bird; and these lie in wait for their own blood, they lurk for their own lives" (Prov. 1:17—18). The meaning of the verse is that those who trap birds throw wheat upon the trap, and when the birds come to eat the wheat that is spread upon the net, they are captured. And this type of flattery is like such a hunter. The Sages have forbidden us to flatter, and they said (Hullin 94a), A man should not send a gift to his companion when he knows that his companion will not accept it, and he should not invite his companion to eat with him when he knows that he will not eat with him. And if a man wants to open a barrel of wine in order to sell it, and his companion comes to buy wine, he should not say to him, "I want to open a new cask just for you." All these and the like are called "theft of the mind." And our Sages forbade us to flatter or to "steal people's minds" (ibid.).

But I spoke a bit on each of the particulars of the Beraitha which I based this book on. This may serve as a start and beginning to expand study in these matters. For their ways have been revealed and their paths opened to our eyes so that we may walk in them on the straight path. On such matters it is written: "Let the wise man hear and increase learning. The understanding man shall acquire wise counsels" (Mishlei 1:5), and "if one comes to purify himself, he is helped" (Shabbat 104a), and "for the L-rd gives wisdom; from His mouth comes knowledge and understanding" (Mishlei 2:6), so that every man may straighten his ways before his Creator.

The man listened to this entire exchange and afterwards said, “Do you say these things about me with a single mind?” Whereupon he approached them, saying, “Surely you are among those who dwell in the house of Rabbi Shimon ben Yochai who fear no one. But if you say such things behind my back your words will indict you! How can you speak so openly?” They responded, “Thus is it written of the Torah, ‘She cries at the head of the busiest places, at the entrances of the gates; in the city she utters her words’ (Mishlei 1:21). If we were afraid of you in matters of Torah we would be disgraced before the Holy One Blessed is He.” Then the fellow recited, “Who is a God like You, bearing iniquity and passing over transgression, etc.” (Michah 7:18), and he raised his voice and wept.

The mystical undercurrent of the whole legislation is continued by the Torah in the next paragraph which commences with: "If a man has two wives, etc.” The two "wives" in question are none other than Lilith and Machalat. The "wife" who is described as the אהובה, the beloved one, is none other than Machalat, who captures the imagination of many people who observe her because of her joyful attitude to the transient life on this planet. The other wife, the one the Torah describes as שנואה, the hated one, is Lilith. The firstborn son the Torah speaks of in 21,15, is an allusion to בני בכורי ישראל, Israel. Israel is to always prevail over the hated "wife," even during times when the war against half of the evil urge she represents is waged outside the Holy Land. If we do not properly observe the commandment לא תחיה כל נשמה "Do not allow any of your enemies to survive," then Israel the first born son may turn out to become a בן סורר ומורה, (21,18). Raising a son who turns out to be wayward and defiant is the result of our not having waged the war against the evil urge with all our might. The Zohar describes this passage in approximately the following way: Upon being given this passage of the Torah Moses asked G–d how a Jewish father and mother could be expected to take their own son to the Supreme Court in order to have him executed? This whole passage should be deleted from the Torah! G–d explained to him that it was included to enable us to receive a reward for studying it, though it would always remain in the realm of hypothesis only. At that time G–d called upon יופיאל, the "prince" of Torah, who asked Moses to allow him to explain the meaning of the passage. He explained that the word איש at the beginning of the verse כי יהיה לאיש refers to G–d Himself who is known to us as איש מלחמה from Exodus 15,3. The word בן in our verse refers to the people of Israel, G–d's firstborn son. The words סורר ומורה are an allusion to Hoseah 4,16: כי כפרה סוררה סרר ישראל, "Israel has balked like a stubborn cow." The words: איננו שומע בקול אביו ובקול אמו, refer to G–d the father and כנסת ישראל, the mother, respectively. Such concepts are alluded to by Solomon in Proverbs 1,8: אל תטוש תורת אמך, "Do not abandon the teachings of your mother." The words ויסרו אותו, "they disciplined him," are reminiscent of Kings II 17,13: "G–d warned Israel and Yehudah through all His prophets and seers: 'Turn back from your wicked ways, etc.'" The words: ולא ישמע אליהם are parallel to the words ולא שמעו אליהם in Kings II 17,13. The Torah continues in 21,19: ותפשו בו אביו ואמו והוציאו אותו אל זקני עירו ואל שער מקומו, "His father and mother will seize him and bring him out to the elders of his city at the public place of his community, etc." We must ask ourselves: Why did the Torah not write "their city" instead of "his city?" Why did the Torah not write מקומם, "their community" instead of מקומו? The subjects of עירו and מקומו are the city of G–d and the place of the כנסת ישראל respectively. The Torah alludes to the highest Tribunal in the Celestial Regions whence supervision of man's activities on earth is exercised. The Torah adds the apparently superfluous words בנינו זה "this son of ours" to emphasize that he is not a Canaanite. Suddenly the parents (i.e. the Torah) add a new accusation: זולל וסובא, "he is a glutton and a drunkard" to explain the background to the excesses of such a wayward son, i.e. the presence of Canaanites in Israel's midst from whom the Jewish lad picked up these bad habits and became a delinquent. Psalm 106,35 refers to the results of such social mingling between the Jews and the Canaanites: "They mingled with the nations (Canaanite) and learned their ways." The Torah itself testifies about the Israelites in Numbers 25,2: "The people ate and bowed down to their deities." The eating and drinking with the Canaanites eventually led to these people making obeisances to the deities of their Canaanite (actually Moabite) hosts. It is therefore fair to attribute the cause for turning into a בן סורר ומורה to someone associating socially with the Canaanites. The Torah continues in 21,21: "The men of his city shall thereupon stone him to death." The "men of his city" referred to are the forces G–d has appointed as agents to carry out sentence on people who have been found guilty. The reference to stones are the אבני קלעים with which we are familiar from Uzziah's army in Chronicles II 26,14.

Rabbah said in the name of Rabbi Yochanan that in the future G–d will make a hut for the righteous out of the hide of Leviathan as we know from Job 40,31: התמלא בשכות עורו, ובצלצל דגים ראשו.” [The traditional translation of this verse is too different from this aggadah to be relevant. Ed.] If the person is deserving, G–d will make a סוכה, hut, for him; if not, a shade-giving heave-to without walls. If he is still less deserving, G–d will make him some kind of jewelry as we know from Proverbs 1,9: "and graceful ornaments around your neck." If he is still less deserving, G–d will make him an amulet, seeing that we have a verse in Job 40,29: "And you will tie it around your maidens." G–d will scatter the remainder on the walls of Jerusalem, and its glitter will sparkle from one end of the earth to the other, as we read in Isaiah 60,3: "And nations will walk by your light; kings by your shining radiance." Thus far the Talmud in Baba Batra 75.