Musar untuk Amsal 17:6

The eighth section: One who praises himself about virtues that are not found in him. King Solomon, peace be upon him, said (Proverbs 17:7), “Lofty words are not fitting for a villain; much less lying words for a great man.” Its explanation is [that] a villain should not act proudly and raise himself up due to the virtues of his ancestors. For he said in the verse above this (Proverbs 17:6), “and the glory of children is their parents.” Much less should a great man honor himself with lies and say, “I did so, and spread and gave [gifts],” when he did not do so. And this is a disgrace for any person, but all the more so, a great man. And he disgraces the generosity that he has done; for he profaned his soul with what he did not do. For this will testify that all of the righteous deeds that he did were [only] for fame and praise. And our Rabbis, may their memory be blessed, said (Yerushalmi Shevi’t 10:3 at the end) that one who is honored according to the level of one who knows two tractates, but knows only one, must tell them - “I know only one.” All the more so is it forbidden to lie and boast, saying, “I have learned many like these.”

Do not believe the counsel of one who hates and is inimical, as it is said: "But the kisses of an enemy are importunate" (Prov. 27:6). And know that many people express love with their words but it is possible that they are total enemies in their heart, and it is necessary that you recognize them and do not put your faith in them as it is said: "He that hates dissembles with his lips while he lays up treachery within him" (Ibid. 26:24). And even though he speaks to you with a smooth tongue and speaks tender words, do not incline your heart to him as it is said: "When he speaks graciously, do not believe him for there are seven abominations in his heart" (Prov. 26:25). And this is the type of conduct that Joab showed to Abner, son of Ner (II Sam. 3:27) and to Amasa, son of Yeter (II Sam. 20:9-10) (peace and love) until he killed them, and as Ishmael son of Nethaniah did with Gedaliah, son of Ahikam until he slew him (Jer. 41:1-2). One of the Sages said: "The best plan of those you can plot against your enemy is to turn him to your love (to make a friend of him) if you can."

When we consider all this we can understand a Midrash on the words: ועשו לי מקדש, which otherwise is difficult to understand. The Midrash quotes G–d as saying to Israel: "You are My flock, and I am your shepherd." This is based on Psalms 80,2: "Give ear, O shepherd of Israel." Construct a dwelling for the shepherd so that he can come and guard you. This is why the Torah says: "They shall make a Temple for Me and I shall dwell amongst them." G–d said to Israel: You are a vineyard, since we have a verse "For the house of Israel is a vineyard of the Lord of Hosts" (Isaiah 5,7). I am the guard (of the vineyard) says G–d, for we have a verse telling us "the guardian of Israel neither sleeps nor slumbers" (Psalms 121,4). G–d said: "Make a hut for the watchman so that he will watch over you." G–d also said: "You are children and I am your father." We have a verse in Deut. 14,1: "You are children of the Lord your G–d." We also have a verse showing that G–d is our father, in Jeremiah 31,8: "For I have been a father to Israel." It is an honour for the father to be found near his children, and it is an honour for the children to be near their father, as we know from Proverbs 17,6: "Grandchildren are the crown of their elders. G–d said: "Make a Temple for Me!" Thus far the Midrash.