Commentaire de citation sur Les Proverbes 27:5

King Solomon, of blessed memory, said. “Open reproof is better than concealed love” [Proverbs, 27:5]. This means, open rebuke is better than concealed love.

But what shall I do Since my soul craves for Torah And she is in my heart As a consuming, burning fire¹⁰See Jeremiah 20:9. In my kidneys restrained; To go forth in the steps Of the former ones, The lions of the group,¹¹A reference to the most distinguished scholars of the generations. The exalted of the generations, The men of might;¹²That is, in their knowledge of the Torah. “A man of might” is he who knows to answer in a discussion of the Torah. (Sanhedrin 93 b.) To enter with them “The thickest part of the beam,¹³The heart of the problem. To write as they did Explanations of the verses, And Midrashic interpretations On the precepts, And the Agadah [homily], Ordered in all things, and sure.¹⁴II Samuel 23:5. The preceding part of the verse reads: For an everlasting covenant he hath made with me. Ramban thus suggests that his part in the Torah was assured from on high, and therefore he need not fear to go forth in the steps of the former giants of the Torah. I will place as an illumination before me The lights of the pure candelabrum,¹⁵Exodus 31:8. The commentaries of our Rabbi Shlomo [Rashi], A crown of glory, and a diadem of beauty,¹⁶Isaiah 28:5. Adorned in his ways, In Scripture, Mishnah and Gemara. The right of the first-born is his.¹⁷Deuteronomy 21:17. A reference to the fact that Rashi’s commentary to the Torah was the first great commentary to be accepted by all Israel. In his words will I meditate, And in their love will I ravish,¹⁸See Proverbs 5:19. And with them we will have Discussions, investigations and examinations, In his plain explanations And Midrashic interpretations, And every difficult Agadah Which is mentioned in his commentaries. And with Abraham the son of Ezra We shall have open rebuke and hidden love.¹⁹Ibid., 27:5. The exact quotation: Better is open rebuke than love that is hidden. Ramban thus suggests that while he will criticize Ibn Ezra openly on many of his interpretations, yet his admiration of his work will not be lessened.

He lets us know that reproof makes the one who accepts it alive, and it makes the one who does not accept it dead, as the verse says, “a healing tongue is a tree of life” [Proverbs, 15:4]. This means, the tongue that reproves the people makes life and makes death, as the verse says, “he who spurns reproof will die” [Proverbs, 15:10]. The one who does not want to hear reproof, will die. Whoever wants to reprove his friend, must tell him the truth, and should not flatter him. Concerning this the verse says, “Open reproof is better” [Proverbs, 27:5]. That is to say, it is better when someone reproves his friend openly with words and tells him the truth, even if he will hate him because of it. This is better than someone who refrains and does not want to tell his friend the sins that he committed. He does not want that his friend should hate him. This is the meaning of the verse “than concealed love” [Proverbs, 27:5]. It is known that there are many rabbis who reprove the people. They avenge themselves on the people and talk about their disgraces, but not for the sake of heaven. Therefore, the verse says here, “Open reproof is better than concealed love” [Proverbs, 27:5]. That is to say, the reproof is good when one tells the people, but only when it is with love from the scholar. This is the meaning of the verse “than concealed love” [Proverbs, 27:5]. Kimchi writes about the verse: the reproof is good when one expresses it, but in any event when he loves his friend, then he reproves him privately, alone, not to shame him, as the verse says, “Open reproof is better” [Proverbs, 27:5]. It is good that the reproof from the Holy One to Israel were public. They are called, love, since it is just to love Him. Since the reproof comes from the Holy One, it is good. Despite all the curses that were in the time of the first Temple, the second Temple, and the two exiles, yet Israel has continued to exist.¹Bahya, Nizavim, Introduction.