בְּאָזְנֵ֣י כְ֭סִיל אַל־תְּדַבֵּ֑ר כִּֽי־יָ֝ב֗וּז לְשֵׂ֣כֶל מִלֶּֽיךָ׃
Ne parle pas aux oreilles du fou, car il méprisera tes discours pleins de bon sens.
Rabbeinu Bahya
King Solomon warns people in this verse to try and move within circles of scholars and at the same time to try and avoid keeping company with fools. The reason he uses the expression הולך, is that a person should always walk behind the scholars, become familiar with them, and consider himself as an adjunct to them. He should make of the scholars leaders for his “head.” Anyone who practices this virtue cannot fail to become wise himself.
On the other hand, anyone who habitually mingles with fools will wind up causing harm to his own head, i.e. he will become “broken.” Basically, this verse in Proverbs describes the damage which results from keeping company with fools and the advantage which accrues to a person from the company of scholars. It is a fact that while someone who mingles with the scholars will benefit by such an association, the scholar will not suffer by it at all. This is the reason the Torah has been compared by David to a light (candle), seeing that an unlimited number of people can get light from this candle without the light of the candle becoming dimmed. This is the meaning of Psalms 119, 108 נר לרגלי דברך, ואור לנתיבתי’ “Your word is a lamp at my feet, a light for my path.”
Our sages in Yalkut Shimoni (this book was not at the disposal of the author. Ed) comment on this verse in Proverbs that the matter may be compared to someone who enters a perfumery store. His clothing will absorb some of the fragrances in that store although he did not make a purchase of any of the products that are for sale there. In other words, the owner of that store provided a service for the browser without making a sale. Similarly, the mere fact that one is in the presence of scholars results in something rubbing off on those who make a point of being in such company. Solomon describes that the opposite is true when one frequents the haunts of fools. Not only is their presence not beneficial, but it is even harmful to those who are not of their ilk.
The expression כסילים which Solomon applies to these fools are people who deliberately choose negative virtues, indulge in physical pleasures as their main purpose in life and who at the same time despise and ridicule people concerned with moral/intellectual pursuits. Such people do not qualify for admonition as they belong to one of the three categories of people who are not to be admonished. They are 1) כסילים, fools, 2) לצים, scoffers, 3) רשעים, wicked people. Concerning category one Solomon said (Proverbs 23,9) “do not speak to a fool; he will disdain your sensible words.” Concerning the scoffer, Solomon said (Proverbs 9,8) “do not admonish the scoffer lest he hate you.” Concerning the wicked, Solomon said (Proverbs 9,7) “rebuking a wicked person one hurts oneself.” Just as the very company of scholars is like an open invitation to serve the Lord, so the company of the other types of people we mentioned is like an invitation to reject the service of the Lord. The Torah writes in Deut. 7,4 “for he will lead astray your son (grandson) from following Me. The Torah spoke about the results of intermarriage of a Jewish girl with a Gentile. Although, technically speaking, the children of such a union will be Jews, the influence of the Gentile father and his family will estrange them to Judasim.
For all the above considerations David commenced his Book of Psalms with praise for the people who resist keeping company with the habitual sinners, and who instead make the Torah of G-d the object of their ambition, preoccupying themselves with it both by day ad by night (Psalms 1,1-2).
Solomon followed in the footsteps of his father when he commenced the Book of Proverbs (1,8) with the words שמע בני מוסר אביך, “listen to the instruction of your father my son; etc.” He continued immediately by warning that we should not expose ourselves to the seductive words of the wicked (1,10).
Our patriarch Avraham made every effort to observe the eventual laws of the Torah and the sacrificial services; our sages illustrated this when they said (Yuma 28) that he even observed such rabbinic ordinances as עירוב תבשילים, ensuring that he had cooked and baked food in the house for the Sabbath which follows on the heels of a festival so that preparation of food on the festival itself would not be viewed as exploiting a day when work is forbidden to prepare for the Sabbath. Avraham faced the dilemma of keeping away from wicked people, people who were the cause of truly free choice of worship having become impossible. Once you have become a true heretic (compare Maimonides Hilchot Teshuvah) you are not given a chance to repent). This is why G-d told him to move away from such people so that he would not become infected by them. G-d sent him away from his land, his birthplace to a land which He was going to show him (once he had set out to leave his home).
According to Tanchuma 3 on Lech Lecha, Avraham was not aware of the stench caused by the people amongst whom he lived as his environment was similar to a graveyard which had been sprinkled with a bottle of spikenard oil which neutralized the stench which emanates from there. How did G-d deal with this problem? He took Avraham from place to place and acquainted him with the different smells of the universe. In this manner Avraham was able to appreciate what was wrong in the world, and he would be trained not to become overwhelmed by the stench caused by the lifestyles of his contemporaries. Then came the point when G-d said to Avraham: “remove yourself from them and do not become dirtied by them.” This is the meaning of the words לך לך, i.e. “it is time that you by yourself.” The repetition of the letters לך לך allude to the word לכלך, dirt. G-d did not want him to become dirtied by his surroundings.
This was the first of the ten trials Avraham had to undergo; he successfully coped with all of them. The final and greatest trial was when G-d told him to offer up his son Yitzchak on Mount Moriah. At that time G-d again introduced the trial with the words לך לך in order to compare his first trial to his last trial. The commandment of which the Torah speaks here at the beginning of chapter 12 was issued while Avraham was in Charan as this was his country and his birthplace. Concerning that place Avraham said later (23,2 when he instructed Eliezer to get a wife for Yitzchak): “but go only to my country and to my birthplace!” It was certainly a great trial for him to leave his country and the place he had been born and raised in, the place where he had dwelled with his whole family, and to go to an entirely unknown country.
Remember that prior to G-d’s communication to Avraham telling him to move away from home, it would have been appropriate for the Torah to tell us something about Avraham’s virtues, just as the Torah had done before it reported that G-d issued commands to Noach before him. We must assume that the reason the Torah did not do so was because it had already hinted previously that Avraham was a person of exceptional qualities when the Torah referred to אור כשדים, as we explained on 11,28.
On the other hand, anyone who habitually mingles with fools will wind up causing harm to his own head, i.e. he will become “broken.” Basically, this verse in Proverbs describes the damage which results from keeping company with fools and the advantage which accrues to a person from the company of scholars. It is a fact that while someone who mingles with the scholars will benefit by such an association, the scholar will not suffer by it at all. This is the reason the Torah has been compared by David to a light (candle), seeing that an unlimited number of people can get light from this candle without the light of the candle becoming dimmed. This is the meaning of Psalms 119, 108 נר לרגלי דברך, ואור לנתיבתי’ “Your word is a lamp at my feet, a light for my path.”
Our sages in Yalkut Shimoni (this book was not at the disposal of the author. Ed) comment on this verse in Proverbs that the matter may be compared to someone who enters a perfumery store. His clothing will absorb some of the fragrances in that store although he did not make a purchase of any of the products that are for sale there. In other words, the owner of that store provided a service for the browser without making a sale. Similarly, the mere fact that one is in the presence of scholars results in something rubbing off on those who make a point of being in such company. Solomon describes that the opposite is true when one frequents the haunts of fools. Not only is their presence not beneficial, but it is even harmful to those who are not of their ilk.
The expression כסילים which Solomon applies to these fools are people who deliberately choose negative virtues, indulge in physical pleasures as their main purpose in life and who at the same time despise and ridicule people concerned with moral/intellectual pursuits. Such people do not qualify for admonition as they belong to one of the three categories of people who are not to be admonished. They are 1) כסילים, fools, 2) לצים, scoffers, 3) רשעים, wicked people. Concerning category one Solomon said (Proverbs 23,9) “do not speak to a fool; he will disdain your sensible words.” Concerning the scoffer, Solomon said (Proverbs 9,8) “do not admonish the scoffer lest he hate you.” Concerning the wicked, Solomon said (Proverbs 9,7) “rebuking a wicked person one hurts oneself.” Just as the very company of scholars is like an open invitation to serve the Lord, so the company of the other types of people we mentioned is like an invitation to reject the service of the Lord. The Torah writes in Deut. 7,4 “for he will lead astray your son (grandson) from following Me. The Torah spoke about the results of intermarriage of a Jewish girl with a Gentile. Although, technically speaking, the children of such a union will be Jews, the influence of the Gentile father and his family will estrange them to Judasim.
For all the above considerations David commenced his Book of Psalms with praise for the people who resist keeping company with the habitual sinners, and who instead make the Torah of G-d the object of their ambition, preoccupying themselves with it both by day ad by night (Psalms 1,1-2).
Solomon followed in the footsteps of his father when he commenced the Book of Proverbs (1,8) with the words שמע בני מוסר אביך, “listen to the instruction of your father my son; etc.” He continued immediately by warning that we should not expose ourselves to the seductive words of the wicked (1,10).
Our patriarch Avraham made every effort to observe the eventual laws of the Torah and the sacrificial services; our sages illustrated this when they said (Yuma 28) that he even observed such rabbinic ordinances as עירוב תבשילים, ensuring that he had cooked and baked food in the house for the Sabbath which follows on the heels of a festival so that preparation of food on the festival itself would not be viewed as exploiting a day when work is forbidden to prepare for the Sabbath. Avraham faced the dilemma of keeping away from wicked people, people who were the cause of truly free choice of worship having become impossible. Once you have become a true heretic (compare Maimonides Hilchot Teshuvah) you are not given a chance to repent). This is why G-d told him to move away from such people so that he would not become infected by them. G-d sent him away from his land, his birthplace to a land which He was going to show him (once he had set out to leave his home).
According to Tanchuma 3 on Lech Lecha, Avraham was not aware of the stench caused by the people amongst whom he lived as his environment was similar to a graveyard which had been sprinkled with a bottle of spikenard oil which neutralized the stench which emanates from there. How did G-d deal with this problem? He took Avraham from place to place and acquainted him with the different smells of the universe. In this manner Avraham was able to appreciate what was wrong in the world, and he would be trained not to become overwhelmed by the stench caused by the lifestyles of his contemporaries. Then came the point when G-d said to Avraham: “remove yourself from them and do not become dirtied by them.” This is the meaning of the words לך לך, i.e. “it is time that you by yourself.” The repetition of the letters לך לך allude to the word לכלך, dirt. G-d did not want him to become dirtied by his surroundings.
This was the first of the ten trials Avraham had to undergo; he successfully coped with all of them. The final and greatest trial was when G-d told him to offer up his son Yitzchak on Mount Moriah. At that time G-d again introduced the trial with the words לך לך in order to compare his first trial to his last trial. The commandment of which the Torah speaks here at the beginning of chapter 12 was issued while Avraham was in Charan as this was his country and his birthplace. Concerning that place Avraham said later (23,2 when he instructed Eliezer to get a wife for Yitzchak): “but go only to my country and to my birthplace!” It was certainly a great trial for him to leave his country and the place he had been born and raised in, the place where he had dwelled with his whole family, and to go to an entirely unknown country.
Remember that prior to G-d’s communication to Avraham telling him to move away from home, it would have been appropriate for the Torah to tell us something about Avraham’s virtues, just as the Torah had done before it reported that G-d issued commands to Noach before him. We must assume that the reason the Torah did not do so was because it had already hinted previously that Avraham was a person of exceptional qualities when the Torah referred to אור כשדים, as we explained on 11,28.
Rabbeinu Bahya
...In this verse, King Solomon, of blessed memory, teaches the virtue of accepting reproof and criticism. Torah depends on one’s ability to accept reproof. The highest virtue is found in the one who accepts criticism and listens to the one who rebukes him. It is the basis for the fulfillment of the Torah. One who rejects reproof is marked by a repulsive virtue containing the worst evils. To reject criticism causes one to reject the yoke of the commandments. Regarding this, Solomon wrote: "Discipline is worse than the one who abandons God's way; he who hates rebuke will die." (Prov. 15:10) This means that one who rejects reproof is worse than the person who abandons the observance of Torah since such a person is guilty of denying the yoke of commandments. A person who abandons the path of Torah may face punishment but he is not condemned to death. One who rejects reproof is not pardoned through suffering but is sentenced to death. This is what King Solomon meant when he said, "He who hates rebuke will die." It is not enough for him to face painful suffering as a judgment…Conversely, Solomon explains that reproof is like a thing of beauty just as earrings are adornments to the body. When a wise person presents criticism to a person who is receptive to the criticism, the criticism is compared to an earring or an adornment which beautifies the soul of the individual. There are two types of people with regard to reproof: those whom we are obligated to criticize and those whom we should avoid criticizing. There are three types of people whom one is obligated to criticize: the wise, the simple and the youth. There are three types of people to whom one should avoid offering reproof: scoffers, fools and the wicked. Regarding scoffers, we are taught, "Do not rebuke the scoffer for he will hate you." (Prov. 9:8) … Regarding fools, it is written, "Do not speak to the fool for he will disdain your sensible words." (Prov. 23:9) The scoffer hates the person who criticizes him while the fool makes light of the words of reproof and mocks the person who is wiser than they are. Regarding the wicked, it is stated, "…to rebuke the wicked person for his blemish is to call down abuse on oneself." (Prov. 9:7) This means that when one criticizes the wicked and points out his blemish, the wicked responds by casting his own blemish back on the one who rebuked him. The people to whom one should offer reproof include the wise. It is written, "Reprove the wise person and he will love you." (Prov. 9:8) Sometimes a wise person needs to be criticized when he accidently sins or does so by chance. Regarding the simple, it is written, "Endow the simple with shrewdness." (Prov. 1:4) Regarding the young, Scripture states "(He endows) the young with knowledge and foresight." (ibid) The most important type of reproof is the criticism offered to the young since their intellect is not fully developed and they lived under the domination of the evil inclination for the thirteen years when their thoughts and understanding were completely focused on worldly pleasures of the body. While they are still adolescents and their nature is malleable, young people are in need of criticism to rein in their behavior and to help them come under the control of their good inclination. They gain this by listening to the person who reproves them and by paying attention to words of Torah which is entirely reproof. It is written, "The way to life is the rebuke that disciplines." (Prov. 6:23) If a person was allowed to follow his basic nature, whether good or bad, he would not be able to separate himself from his youthful behavior when he reached the full maturity, as it is written, "Train a lad in the way he ought to go; he will not swerve from it even in his old age." (Prov. 22:6) Thus, a person acquires great benefit and merit for himself (by accepting criticism when he is young.) Because of this Solomon advises us to offer reproof to a young person with 'the rod of discipline,' "if folly settles in the heart of a lad, the rod of discipline will remove it." (Prov. 22:15) This means that even if the folly has attached itself to his heart and he has become accustomed to acting in this fashion for many years, do not despair and say, 'There is no way to make him improve,' for as long as he is a lad and the rod of discipline is used, he can remove it. By disciplining him little by little, the reproof will eventually enter his heart. When the word of the disciplinarian is soft so and offered with constancy it will eventually make an impression on the one who is disciplined just as drops of water which are soft and pleasing eventually leave a hole in a rock (upon which the water drips). But if a person despairs and does not try to offer a young person reproof, it is as if he hates him, as it is stated: "He who spares the rod, hates his son; but he who loves him disciplines him early," (Prov. 14:23) The Midrash interprets this verse: "He who spares the rod, hates his son," refers to King David, while "He who loves him, disciplines him early," refers to Jacob, teaching that one who withholds discipline in the end will cause his children to follow evil company. We find this to be the case with Abraham who spoiled Ishmael and eventually he followed evil company…similarly Isaac spoiled Esau so that he left his father to follow evil company… David spoiled Adoniyah and Abshalom causing them to follow evil company… "He who loves him disciplines him early" refers to Abraham in the case of Isaac and Isaac in the case of Jacob. Similarly because Jacob disciplined his sons, there was no unworthy sons among them. Because he was a wise disciplinarian and the sons were attentive to him they became like refined gold made into earrings and they were truly the children of their father's legacy.
Rambam Introduction to the Mishnah
And if he hints to them, he should hint [only[ slightly to one who has a complete intellect and is known [as a man of] truth, as they elucidated and revealed in many episodes in the Talmud. And hence, it is not fitting for a wise man to reveal that which he has known from the secrets, except to someone who is greater than him or like him. As if he reveals it to a fool, even if [the latter] will not disdain it, it will not find favor in his eyes. And hence the sage said (Proverbs 23:9), "Do not speak to a fool, for he will disdain your sensible words."
Rashi
strengthen the robbed Heb. אַשְּׁרוּ חָמוֹץ. This is a Mishnaic term, אֲשַׁרְנוּהִי, “we have verified it” (Ketuboth 21a); “if I had strength (אֲיַשֵּׁר)” (Gittin 30b); “May your strength be strengthened (יִישַׁר)” (Shabbath 87a). Another explanation is: Lead him in the path of truth to acquire what rightfully belongs to him. An expression of: (Job 23:11) “My foot held its path (בֲּאֲשׁוּרוֹ)”; (Prov. 23:19) “And go (וְאַשֵׁר) in the way of your heart.”