Tafsiran yang Mengutip untuk Amsal 10:1

The verse contains an allusion to other psychological factors which are part of the process of conception, i.e. the physical union between man and wife. A woman is neither obligated to have children, nor does she as a rule volunteer to beconme pregnant, an experience she finds often painful, fraught with many discomforts and danger to her health culminating in the excruciatingly painful experience of giving birth. In fact, there are women who avoid getting married in order to avoid the experience of pregnancy and birth. If the woman does get married, the feelings she entertains during marital intercourse are frequently limited to gratifying her physical pleasure during such intercourse. According to Gittin 49 a woman's desire in this respect is greater than that of her husband. [according to the author this is the meaning of the statement in the Talmud that "her urge to get married is greater than that of her husband." Ed.] In our verse the Torah hints that if a woman enters marriage although she is not commanded to do so, this will be accounted for her as a meritorious deed, as if she were a male and had fulfilled the commandment to procreate incumbent upon the male. The Torah writes: אשה כי תזריע, that when a woman is active in joining in an activity which will result in the birth of a baby, i.e. she engages in intercourse in order to have children, and not in order to satisfy her biological urge, she may have a son. If the Torah had merely written אשה כי תלד זכר," when a woman gives birth to a male child, etc," we would have understood that the process described above occurs as a result of any mating between husband and wife irrespective of their thoughts at the time. As it is, the Torah teaches how a woman can acquire the stature of a זכר, male. The reason the Torah has to add the word וילדה is to tell us that she attains that level only if the thoughts she entertained during intercourse also result in the actual birth of a child. Perhaps this is also part of the meaning of the word לאמור in verse 2, the need for which we had questioned earlier. The sequence of לאמור אשה, suggests that Moses was to tell the women how a woman may attain a spiritually superior niveau; she will do so by volunteering to have children and by entertaining lofty thoughts during the process of conception. Perhaps this is the mystical dimension of Proverbs 10,1; בן כסיל תוגת אמו; "a foolish son is his mother's sorrow." A son who is not up to the expectations of his mother may well be the outcome of the kind of thoughts the mother did not entertain when she conceived him.

We also have a hint here that if someone indulges in forbidden sex he shames the honour of his father. This is why the Torah wrote the commandment to fear mother and father so close to the legislation dealing with fordidden sex. In other words, indulgence in forbidden sex is equivalent to a violation of the commandment to fear one's mother and father. The parents would curse a son who commits such an act because they feel ashamed to have brought such a son into the world. This is also the reason the mother is mentioned here first as she feels the shame more deeply than her husband. Solomon explained this in Proverbs 10,1 when he wrote: "and a foolish son is his mother's sorrow." [The "foolishness" of the son is that he was invaded by a spirit of foolishness else he would not have committed the sin. See commentary of Alshich on that verse, my translation page 179. Ed.]

Perhaps the word אנכי which follows the word ענות here is an allusion to the שכינה; it is reminiscent of Deut. 32,18 צור ילדך תשי, that the commission of a sin such a idolatry "weakens" the שכינה. The word שומע refers back to Joshua who had said that he heard the sound of battle within the camp. Moses told Joshua that what he heard was the mystical dimension of the breaking apart of the שכינה, so to speak. Solomon alludes to something like this in Proverbs 10,1 ובן כסיל תוגת אמו, "a foolish son is his mother's sorrow." Having written this, I have found the following statement in the Zohar second volume page 195: "What is the meaning of the word 'ברעה'? It refers to a voice (sound) from the סיטרא אחרא, the "negative part of the emanations." [This is based on the spelling of ברע with the letter ה at the end. Joshua is perceived as like the "moon" compared to Moses, the latter being like the "sun" in our aggadic literature. The "negative emanations" are similarly perceived by kabbalists as being like the "moon" when compared to the positive emanations which are like the "sun." These negative emanations are perceived as having "stolen" the light of the moon which was equal in strength to that of the sun prior to its having had to diminish itself. Joshua was therefore especially attuned to these negative emanations. This is why he "beheld" this "voice." Moses had not heard this voice as he was attuned primarily to the positive emanations, the ones perceived as akin to the "sun." Ed.] Joshua reported to Moses on what he heard immediately.