Tafsiran yang Mengutip untuk Amsal 5:3

This kind of mental anguish and sickness is far more serious than a bodily dysfunction as it is likely to result in a broken spirit. Proverbs 18,14 states: “a man’s spirit can sustain him during sickness, but who can lift up a dejected spirit?” The meaning of this verse is that the spirit, i.e. the soul, is able to relieve the sickness of the body to an extent as it sustains the sick body by itself going without food or drink for many days and offering solace to the body. When the mind is sick however, who can sustain it? Who will offer it solace or comfort?
Furthermore, just as there are physical afflictions so there are mental diseases. The latter are more serious and harder to combat than diseases of the body. Most people suffering mental disease are victims of sins committed or are the result of such a person (mind) having believed in the wrong values. This is what Solomon referred to when he said in Proverbs 2,16: “to deliver you from the alien woman, from the strange woman whose talk is smooth.” He continues about this “strange woman” in Proverbs 5,3 “for the lips of an immoral woman drip honey;” Solomon compares beliefs in the wrong values as equivalent to an alien woman who destroys her victim in the end.” This is why Solomon said: “but in the end she is bitter as wormwood, sharp as a two-edged sword” (Proverbs 5,4). Another verse dealing with the same subject is Proverbs 5,5: “her feet go down to death, her steps support she'ol.” By having provided man with the ability to speak and to communicate his thoughts to others, G’d has also given man a decisive advantage over all other creatures. He enabled us to heal people whose minds are sick and to bring them close to the protective wings of G’d’s presence, the Shechinah (compare Ruth 2,12). Being under these protective wings of the Shechinah means to enjoy true and everlasting life. Avraham possessed this attribute of being able to heal spirits and this enabled him to attract so many people to the one and only G’d (compare Sotah 10). All of this he achieved by healing people through judicious use of his tongue. When the sages describe that he had a pearl around his neck which conferred a cure upon people they meant the power of speech (compare Baba Batra 16). We are told that the single pearl which hung around Avraham’s neck had the effect that any sick person who looked at it would be cured instantly. When Avraham died G’d took this pearl and made it part of the planet sun. The Midrash obviously needs elucidation as it is a euphemism expressing a certain idea. The author compared Avraham’s attribute which enabled him to gain converts to monotheism to the sun and its ability to illuminate matters that were previously concealed. The mention of Avraham’s neck in this connection is to be understood as the source of the “pearl” being in his throat, the source of verbalising one’s thoughts. What the author of the Midrash meant was that anyone suffering from spiritual dejection who listened to Avraham’s words would be cured.
When Avraham died he did not leave behind him any person or creature capable of teaching the Divinity of G’d and His uniqueness other than the planet sun; this is why G’d removed this “pearl” and hung it around the “sun in its orbit.” This is confirmed by Psalms 19,2: “the heavens proclaim G’d’s glory,” and this is also the meaning of the words מרפא לשון עץ חיים which we quoted from Proverbs as the introduction to this essay. The healing power demonstrated by the judicious use Avraham made of his tongue was the reason that so many of the people with whom he came into contact adopted his belief in monotheism. These were the people referred to in Genesis 12,5 as ואת הנפש אשר עשו בחרן, “and the people whom they had converted to monotheism while in Charan.”
The healing power of Moses’ tongue was demonstrated in verse 8 of our chapter when the Torah reports Moses as telling his father-in-law about all the miracles G’d had performed on behalf of the Jewish people. Yitro converted to Judaism after hearing his son-in-law describe what had transpired since he had left him. He abandoned his prestigious position in Midian as the High Priest, wealth, and his many children, and went into the desert in order to place himself under the protective wings of G’d’s Shechinah as soon as he hard Moses tell him what had happened since he had returned to Egypt at the time.

In the course of the entire Book of Proverbs Solomon is at pains to demonstrate to us the superiority of intellect, wisdom, spirituality, etc. over the influence of man’s body.” He points out the ineffectiveness of the body demonstrating that it is lazy and inert by definition. Allowing it to dominate man would result in his having neither food, shelter nor clothing. Seeing that the acquisition of these things is necessary for man’s survival, unless he followed the dictates of his intellect he would perish as nature had not provided him with these necessities at birth. It is clear that the intellect should play a dominating role in man. The body does not know that clothing protects against cold, for instance. In order to know this one needs a brain, intelligence. It is because of such considerations that Solomon said: (Proverbs 12,27) “the lazy man does not roast his game; diligence is man’s precious possession.” The meaning of the verse is that a lazy man will not hold on to his wealth. Seeing that it is the custom of the hunter to burn the wings (feathers) of the birds to prevent them from escaping, Solomon says that that he who steals and expects to hang on to his stolen game will not get to roast it. The only wealth a person can expect to hang on to is that which was earned by diligent effort. If man were to rely on nature, he would become an opportunist or worse, a criminal. His intellect teaches him which activities are worthwhile and which even if successful in the short run will ultimately result in his being shamed. In Proverbs 20,17 Solomon elaborates further by writing “bread gained by deceit may taste sweet; but later his mouth will be filled with gravel.” Whereas “nature,” i.e. the body desires instant gratification, partying, sexual activity, etc., man’s intelligence warns him of the tenuous nature of all such joys. The reason that sexual activity is a physically gratifying experience is because G’d wants to encourage people to procreate and to ensure the continuity of the human species. [In order to show man that such joy may turn into the reverse, Solomon describes the temptress as dripping honey from her lips which eventually turns bitter as wormwood (Proverbs 5,3-4). [The author continues, illustrating his view of the parables employed by Solomon in his book of Proverbs. I have only quoted a brief selection of a long list of examples. Ed.]

In the course of the entire Book of Proverbs Solomon is at pains to demonstrate to us the superiority of intellect, wisdom, spirituality, etc. over the influence of man’s body.” He points out the ineffectiveness of the body demonstrating that it is lazy and inert by definition. Allowing it to dominate man would result in his having neither food, shelter nor clothing. Seeing that the acquisition of these things is necessary for man’s survival, unless he followed the dictates of his intellect he would perish as nature had not provided him with these necessities at birth. It is clear that the intellect should play a dominating role in man. The body does not know that clothing protects against cold, for instance. In order to know this one needs a brain, intelligence. It is because of such considerations that Solomon said: (Proverbs 12,27) “the lazy man does not roast his game; diligence is man’s precious possession.” The meaning of the verse is that a lazy man will not hold on to his wealth. Seeing that it is the custom of the hunter to burn the wings (feathers) of the birds to prevent them from escaping, Solomon says that that he who steals and expects to hang on to his stolen game will not get to roast it. The only wealth a person can expect to hang on to is that which was earned by diligent effort. If man were to rely on nature, he would become an opportunist or worse, a criminal. His intellect teaches him which activities are worthwhile and which even if successful in the short run will ultimately result in his being shamed. In Proverbs 20,17 Solomon elaborates further by writing “bread gained by deceit may taste sweet; but later his mouth will be filled with gravel.” Whereas “nature,” i.e. the body desires instant gratification, partying, sexual activity, etc., man’s intelligence warns him of the tenuous nature of all such joys. The reason that sexual activity is a physically gratifying experience is because G’d wants to encourage people to procreate and to ensure the continuity of the human species. [In order to show man that such joy may turn into the reverse, Solomon describes the temptress as dripping honey from her lips which eventually turns bitter as wormwood (Proverbs 5,3-4). [The author continues, illustrating his view of the parables employed by Solomon in his book of Proverbs. I have only quoted a brief selection of a long list of examples. Ed.]

and drippings of honeycombs Heb. ונפת צופים, sweetness of honeycombs; breche, or bresches, honeycombs. Menachem interprets ונפת as an expression of a drop, and so (in Prov. 5:3): “drip sweetness (נפת)”; (ibid. 7:17), “I sprinkled (נפתי) my couch.”