Cytowanie Komentarza do Przysłów 28:10

One is simple.... In the Jerusalem Talmud, there is a varient version of the Midrash of the four sons (Pesachim 10:4) which uses the word “Tipesh, fool” instead of the word “Tam, simple” to describe the third child. Rabbi Epstein prefers the text of this Midrash found in the Jerusalem Talmud to the one used in the standard version of the Haggadah we now use. The word “Tam” does not fit here since it often has a positive connotation in the Biblical and in Rabbinic literature. It can mean pure or whole. The word is often used in association with the word “Yosher, upright,” and sometimes with the word, “Tsedek, righteous.” The Patriarch, Jacob, is referred to as an “Eesh tam, a pure man.” The word “Tipesh,” on the other hand, has a connotation of someone who has difficulty understanding and who asks questions but has limitations in understanding the answers he is offered as in Psalms 119:70 and Isaiah 6:10.

One who learns from his fellow one chapter, or one halakhah, or one verse, or one word, or even one letter, is obligated to treat him with honor; for so we find with David, king of Israel, who learned from Ahitophel no more than two things, yet called him his master, his guide and his beloved friend, as it is said, “But it was you, a man mine equal, my guide and my beloved friend” (Psalms 55:14). Is this not [an instance of the argument] “from the less to the greater” (kal vehomer)? If David, king of Israel who learned from Ahitophel no more than two things, nevertheless called him his master, his guide and his beloved friend; then in the case of one who learns from his fellow one chapter, or one halakhah, or one verse, or one word, or even one letter, all the more so he is under obligation to treat him with honor. And “honor’” means nothing but Torah, as it is said, “It is honor that sages inherit” (Proverbs 3:35). “And the perfect shall inherit good” (Proverbs 28:10), and “good” means nothing but Torah, as it is said, “For I give you good instruction; do not forsake my Torah” (Proverbs 4:2). This mishnah teaches that one who learns even the smallest amount of Torah from someone else, must treat him with honor. This lesson is learned from King David’s treatment of Ahitophel. Ahitophel was David’s adviser, who betrayed him when Absalom, David’s son rebelled and claimed the kingship (See II Samuel 15:12). When Absalom did not take his advice to immediately wage war on David, Ahitophel committed suicide (17:23). According to rabbinic aggadah (legend), Ahitophel was a great sage, but came to an dishonorable end due to his excessive honor. Psalms 55:13-15 is understood as being a lament by David referring to Ahitophel (this is even how the ancient Aramaic translation, targum, translates the verse). David refers to Ahitophel with three titles of respect, due to the mere two things that Ahitophel taught him. According to various legends found in rabbinic literature these two things are: 1) That the Levites should carry the ark on their shoulders and not on a cart (see II Samuel 6:3-8); 2) That he could write the name of God on a piece of clay in order to prevent the primal waters from rising (this is a legend found in Sukkah 53b). If David, King of Israel treated Ahitophel, who only taught him these two things, with such honor, all the more so must a normal person treat those from whom he learns with respect. The mishnah ends with two midrashim. The first teaches that honor is equated with Torah and the second teaches that goodness is also equated with Torah. Keep in mind that this whole chapter is about the supreme value of the Torah.

Tanchuma Balak 5 quotes Proverbs 28,10: “he who misleads the upright into an evil course will fall into his own pit, but the blameless will prosper,” as applying to our situation. According to the Midrash, in earlier times people observed sexual mores, respecting laws laid down by G’d. They base this on Genesis 29,9 “and Rachel came with the flocks which belonged to her father.” [Her father did not need to worry that the male shepherds would molest her. Ed.]. We have a similar statement concerning the seven daughters of Yitro who were not scared of encountering male shepherds when watering their father’s flocks (Exodus 2,16). Then there arose Bileam who misled people into practicing sexual permissiveness. He would therefore fall victim to being misled himself. This is the reason G’d asked him the question: “who are these men with you?” Bileam jumped to the conclusion that there are times when G’d can be deceived and decided to accept the mission to curse the Jewish people looking for a point in time when G’d’s “blind side” would be turned in his direction.