Cytowanie Komentarza do Przysłów 31:2

One should now understand that every occurrence of the word beni in Proverbs, uttered by the mouth of wisdom, does not denote yearning,²³If beni is translated as “my son,” this would symbolize how Israel relates to understanding, which is represented by “mother.” That is, the understanding that is contained within the Torah yearns to join with her son, the people of Israel. but is in fact a noun that represents a scholar who deeply studies the Torah’s wisdom. Proverbs is exhorting this type of person, and is not directed toward the multitudes of Israel. Even those who fear God and hold His mitzvos dear are not at the intellectual level of those immersed in Torah study. It would be incomprehensible [to them], unlike someone involved in observation and analysis. This is unlike the section of Proverbs from chapter 10 [through chapter 30] describing ethics and etiquette applicable to all of Israel.²⁴Beni in that section denotes longing. In chapter 31, Proverbs then reverts to reproaching Torah scholars in particular when it states: “The burden with which his mother corrected him. What, O beri, and what, O bar of my womb? And what, O bar of my vows?”²⁵Some translate this verse as follows: “What, beri [my son], and what, bar [son, of my womb]? And what, bar [son, of my vows]?” The Netziv rejects this translation. “The burden with which his mother corrected him,” is referring to understanding, as we explained above [“mother” refers to understanding]; and understanding, she, calls to them: “And what, beri.” [Beri] is not Aramaic,²⁶The Netziv appears to align with the opinion that Proverbs contains no Aramaic. Chapter 31, which begins with the introduction, “The words of King Lemuel,” are Solomon’s words. Lemuel is another name for Solomon. If this was composed by Solomon it would be very difficult to argue that beri and bar are Aramaic, since the Aramaic language was not the spoken vernacular until the time of the Babylonian exile. Another opinion is that this chapter was added by the Men of the Great Assembly, as stated by the Vilna Gaon on Prov. 24:23. and not to be translated as “my son”. Rather, it is a [Hebrew] noun [derived] from the word barur, [meaning that which is clear]. [Beri] denotes one who clarifies the words of understanding.²⁷Similar to beni, the yud in beri is unrelated to the noun’s possessive construct. [Pertaining to the words]: “And what, O bar of my womb” [“bar” does not mean “son,”²⁸The word “bar” is Hebrew, not Aramaic. but] is an adjective [meaning “pure”]. Just as a fetus whose formation is completed little by little within the darkness of its mother’s womb, so is the structure of wisdom and its clarity accomplished. At first it is slowly fashioned within the bowels of the observer, surrounded by the darkness and obscurity of thought, [after which] the spirit [of life is fashioned] from his understanding.²⁹A play on words taken from Job 20:3: “Out of my understanding, my spirit answers me.” [Pertaining to] the phrase, “And what, O bar of my vows,” [bar] is also an adjective [translated as “pure”], meaning that the Torah assists one to achieve clarity [in his understanding], as [wisdom] promises: “I love those who love me, and those who seek me earnestly shall find me.”³⁰Prov. 8:17. We therefore find that the clarity [of understanding the Torah] is achieved through vows [to study Torah].

Kiss the son: – as (in the verse) “and he kissed all his brethren” (Gen. 45:15). And (the word) בר is the same as בן; and so “What, my son (בני)? ”; and “what, O son (בר) of my womb?” (Prov. 31:2). Or it may be interpreted by “the pure (ברי) of heart” (Ps. 73:1). If its meaning is “son,” this will be its interpretation: Kiss this son whom God has called “son,” as He says (above): Thou art My son. And the command is Kiss, because it is the custom for a servant to kiss the hand of the master. And if its meaning is “pure,” its interpretation is, “What have I to do with you, for I am pure in heart and there is no wickedness in me that ye should come and fight against me? Your duty is to kiss me and to confess that I am king by the command of God.” And בר may also be fittingly interpreted from (the verse) “Choose (ברו) you a man for you” (1 Sam. 17:8), upon the analogy of “Saul the chosen of the Lord” (2 Sam. 21:6).

And behold, the interpretation of bar is "son," as in (Proverbs 31:2): "What, my son (beri), and what, O son (bar) of my womb?" And so it is written [in verse 7], "You are My son (b'ni atah)." And the custom of nations in the world is to place their hands under the hand of the king (like the brothers of Solomon [showing submission, cf. (I Chronicles 29:24)]), or [for] the servant [to place his hand] under the thigh of his master [for an oath, cf. (Genesis 24:2)], or to kiss the king. And this custom [of kissing the ruler] exists until today in the land of India.