כִּשְׂח֣וֹק לִ֭כְסִיל עֲשׂ֣וֹת זִמָּ֑ה וְ֝חָכְמָ֗ה לְאִ֣ישׁ תְּבוּנָֽה׃
E um divertimento para o insensato o praticar a iniqüidade; mas a conduta sábia é o prazer do homem entendido.
Rabbeinu Bahya
Shemot Rabbah 46,2 states that the instruction to Moses to carve for himself two stone tablets is an illustration of what Solomon had in mind in Kohelet 3,5 when he said: “there is a time to throw stones away and another time to assemble stones. He first referred to Moses who had smashed the first set of Tablets, whereas in the second half of his statement he referred to G’d’s instruction to Moses to carve for himself two stone tablets as mentioned in our verse. The latter statement was an illustration of the verse (Proverbs 10,23) “the blessing of the Lord makes people wealthy.” The blessing Solomon had in mind when he wrote that was the wording chosen by G’d here i.e. פסל לך, as if G’d had said: “the פסולת, “discarded (slivers of stone) used to carve out these tablets will remain your personal property.” G’d showed Moses a kind of large sapphire from which to carve the tablets. This made Moses a wealthy individual and enabled him to act as king over Israel. This also teaches you that anyone who makes Torah his vocation will find that his livelihood will somehow be provided by the Torah. This is the meaning of the words (Joshua 1,8) “for then (if you preoccupy yourself with Torah on an ongoing basis) you will succeed in your path and will be successful.” Such a person will not experience pain or anguish in the process of securing his livelihood and will not have to leave his home even in order to work for his livelihood.
Another meaning of the words: “carve for yourself!” The matter can be illustrated by means of a parable. A king took a trip abroad, overseas, leaving his wife and the various female servants of the palace behind. The queen now became the subject of the same kind of cheap gossip as is invariably spread about such servants. When these tales reached the ears of the king he wanted to execute his queen. When a companion of the queen who had been a witness to the marriage heard about this he tore up the marriage settlement which had been given to him for safe-keeping. He reasoned that if the king were to accuse his wife of misconduct he would tell him that she was not his wife anymore (seeing she had no marriage settlement). The king examined the reports that had reached him and did not find any substance in them. Only accusations against the maid servants could be substantiated. He immediately changed his mind and his wife became very dear to him again. Thereupon the witness who had previously torn up the marriage contract said to the king: “please write a new marriage contract for your wife.” The king responded that seeing that it was the witness who had torn up the original it was up to him to provide the means to write a replacement. The king was willing, however, to do the writing on the replacement contract. This is the reason G’d said to Moses: “carve for yourself!”
Another meaning of the words: “carve for yourself!” The matter can be illustrated by means of a parable. A king took a trip abroad, overseas, leaving his wife and the various female servants of the palace behind. The queen now became the subject of the same kind of cheap gossip as is invariably spread about such servants. When these tales reached the ears of the king he wanted to execute his queen. When a companion of the queen who had been a witness to the marriage heard about this he tore up the marriage settlement which had been given to him for safe-keeping. He reasoned that if the king were to accuse his wife of misconduct he would tell him that she was not his wife anymore (seeing she had no marriage settlement). The king examined the reports that had reached him and did not find any substance in them. Only accusations against the maid servants could be substantiated. He immediately changed his mind and his wife became very dear to him again. Thereupon the witness who had previously torn up the marriage contract said to the king: “please write a new marriage contract for your wife.” The king responded that seeing that it was the witness who had torn up the original it was up to him to provide the means to write a replacement. The king was willing, however, to do the writing on the replacement contract. This is the reason G’d said to Moses: “carve for yourself!”
Rabbeinu Bahya
ראו! הביא לנו איש עברי, “see here! he has brought to us a Hebrew man to make sport with us.” Mrs. Potiphar did not name the subject of “he brought,” i.e. her husband. The reason she did not mention her husband by name is related to a feminine tactic not to directly embarrass their husbands. The reason she described Joseph as איש עברי, “a Hebrew man,” was because both Joseph and his forefathers were considered as “newcomers,” even in the land of Canaan seeing they had immigrated from beyond the river Euphrates.
לצחק בנו, “to make sport with us.” The term is one used for sexual license such as in Proverbs 10,23: “just as to a fool carnality is like a sport, etc.”
בא אלי לשכב עמי, “he came to me in order to have sexual intercourse with me.” She inflated her ego, claiming that Joseph had initiated the request to have sex with her, whereas she had initiated the request to be intimate with Joseph.
לצחק בנו, “to make sport with us.” The term is one used for sexual license such as in Proverbs 10,23: “just as to a fool carnality is like a sport, etc.”
בא אלי לשכב עמי, “he came to me in order to have sexual intercourse with me.” She inflated her ego, claiming that Joseph had initiated the request to have sex with her, whereas she had initiated the request to be intimate with Joseph.
Rashi
A fool believes their words and is enticed after them. Another explanation: with laughter the heart aches It is sport for a fool to carry out a sinful plot (above 10:23), and ultimately, his heart will ache. The one with an impure heart is a wicked man, as in (below 26:23) “Impure (סיגים) silver.” סיג is the name of the dross. סוג is the silver mixed with the dross.