בְּכָל־עֶ֭צֶב יִהְיֶ֣ה מוֹתָ֑ר וּדְבַר־שְׂ֝פָתַ֗יִם אַךְ־לְמַחְסֽוֹר׃
Sa bawat pagpapagal ay may pakinabang, ngunit ang salita lamang ng mga labi ay humahantong lamang sa kasalatan.
Rabbeinu Bahya
...In this verse, King Solomon, of blessed memory, teaches the virtue of accepting reproof and criticism. Torah depends on one’s ability to accept reproof. The highest virtue is found in the one who accepts criticism and listens to the one who rebukes him. It is the basis for the fulfillment of the Torah. One who rejects reproof is marked by a repulsive virtue containing the worst evils. To reject criticism causes one to reject the yoke of the commandments. Regarding this, Solomon wrote: "Discipline is worse than the one who abandons God's way; he who hates rebuke will die." (Prov. 15:10) This means that one who rejects reproof is worse than the person who abandons the observance of Torah since such a person is guilty of denying the yoke of commandments. A person who abandons the path of Torah may face punishment but he is not condemned to death. One who rejects reproof is not pardoned through suffering but is sentenced to death. This is what King Solomon meant when he said, "He who hates rebuke will die." It is not enough for him to face painful suffering as a judgment…Conversely, Solomon explains that reproof is like a thing of beauty just as earrings are adornments to the body. When a wise person presents criticism to a person who is receptive to the criticism, the criticism is compared to an earring or an adornment which beautifies the soul of the individual. There are two types of people with regard to reproof: those whom we are obligated to criticize and those whom we should avoid criticizing. There are three types of people whom one is obligated to criticize: the wise, the simple and the youth. There are three types of people to whom one should avoid offering reproof: scoffers, fools and the wicked. Regarding scoffers, we are taught, "Do not rebuke the scoffer for he will hate you." (Prov. 9:8) … Regarding fools, it is written, "Do not speak to the fool for he will disdain your sensible words." (Prov. 23:9) The scoffer hates the person who criticizes him while the fool makes light of the words of reproof and mocks the person who is wiser than they are. Regarding the wicked, it is stated, "…to rebuke the wicked person for his blemish is to call down abuse on oneself." (Prov. 9:7) This means that when one criticizes the wicked and points out his blemish, the wicked responds by casting his own blemish back on the one who rebuked him. The people to whom one should offer reproof include the wise. It is written, "Reprove the wise person and he will love you." (Prov. 9:8) Sometimes a wise person needs to be criticized when he accidently sins or does so by chance. Regarding the simple, it is written, "Endow the simple with shrewdness." (Prov. 1:4) Regarding the young, Scripture states "(He endows) the young with knowledge and foresight." (ibid) The most important type of reproof is the criticism offered to the young since their intellect is not fully developed and they lived under the domination of the evil inclination for the thirteen years when their thoughts and understanding were completely focused on worldly pleasures of the body. While they are still adolescents and their nature is malleable, young people are in need of criticism to rein in their behavior and to help them come under the control of their good inclination. They gain this by listening to the person who reproves them and by paying attention to words of Torah which is entirely reproof. It is written, "The way to life is the rebuke that disciplines." (Prov. 6:23) If a person was allowed to follow his basic nature, whether good or bad, he would not be able to separate himself from his youthful behavior when he reached the full maturity, as it is written, "Train a lad in the way he ought to go; he will not swerve from it even in his old age." (Prov. 22:6) Thus, a person acquires great benefit and merit for himself (by accepting criticism when he is young.) Because of this Solomon advises us to offer reproof to a young person with 'the rod of discipline,' "if folly settles in the heart of a lad, the rod of discipline will remove it." (Prov. 22:15) This means that even if the folly has attached itself to his heart and he has become accustomed to acting in this fashion for many years, do not despair and say, 'There is no way to make him improve,' for as long as he is a lad and the rod of discipline is used, he can remove it. By disciplining him little by little, the reproof will eventually enter his heart. When the word of the disciplinarian is soft so and offered with constancy it will eventually make an impression on the one who is disciplined just as drops of water which are soft and pleasing eventually leave a hole in a rock (upon which the water drips). But if a person despairs and does not try to offer a young person reproof, it is as if he hates him, as it is stated: "He who spares the rod, hates his son; but he who loves him disciplines him early," (Prov. 14:23) The Midrash interprets this verse: "He who spares the rod, hates his son," refers to King David, while "He who loves him, disciplines him early," refers to Jacob, teaching that one who withholds discipline in the end will cause his children to follow evil company. We find this to be the case with Abraham who spoiled Ishmael and eventually he followed evil company…similarly Isaac spoiled Esau so that he left his father to follow evil company… David spoiled Adoniyah and Abshalom causing them to follow evil company… "He who loves him disciplines him early" refers to Abraham in the case of Isaac and Isaac in the case of Jacob. Similarly because Jacob disciplined his sons, there was no unworthy sons among them. Because he was a wise disciplinarian and the sons were attentive to him they became like refined gold made into earrings and they were truly the children of their father's legacy.
Radak
And as she kept on: In the homiletical teachings (Talmud Yerushalmi Berakhot 4:1): Rebbi Levi said [that] Rabbi Shimon [said] in the name of Rabbi Chalafta and in the name of Rabbi Meir, "From here, [we learn that] everyone who increases his prayers will be answered." The position of Rabbi Meir is inverted. There Rabbi Abbahu, the son of Rabbi Pappai and Rabbi Yehoshua of Sakhnin in the name of Rebbi Levi say, "'In all excitement there is something superfluous; and the word of the lips is but for deficit' (Proverbs 14:23) - Hannah, because she prayed too long, reduced the years of Samuel. As it is stated (I Samuel 1:22), 'He shall dwell there forever'; and 'forever,' for a Levite is only fifty years, as it is written (Numbers 8:25), 'And from age fifty, [he should return, etc.].'" Yet he was fifty-two! Rabbi Yose bar Bun said, "[That was because of the] two [years until] she weaned him."
Ramban
V’ASETHAH’ HER NAILS. “She shall ‘let them grow,’ [the reason being] that she should become repulsive.” This is Rashi’s language which accords with the words of Rabbi Akiba,3Sifre, Ki Theitzei 212. and so did Onkelos explain it [“and she shall let her nails grow”]. Now, according to their opinion the word v’asethah will be like ‘v’asath’ (and it shall bring forth) the produce,5Leviticus 25:21. for “growth” is termed asiyah (doing). But in the Sifre3Sifre, Ki Theitzei 212. there is stated a proof to the words of Rabbi Eliezer [who explains ‘v’asethah’ her nails — and “she shall cut” her nails] from the following verse, and he [Mephibosheth] had neither ‘asah’ (dressed) his feet [i.e., cut the nails] nor ‘asah’ (trimmed) his beard.6II Samuel 19:25. And this is indeed a great proof!
Therefore I say that these are all regulations of mourning, all connected with the expression, and she shall bewail her father and mother.7Verse 13. Thus he commanded that she shall shave her head,8In Verse 12 before us. similar to what is written of Job [when he heard of the death of his children], and he shaved his head,9Job 1:20. and so also, cut off thy hair, [and cast it away, and take up a lamentation].10Jeremiah 7:29. So, too, the cutting of nails is a form of mourning like the shaving of the head. He states, and she shall put the raiment of her captivity from off her,7Verse 13. that is to say, she shall don the garments of mourning, and she shall remain in thy house7Verse 13. like a widow and not go outside at all, and she shall bewail her father and her mother,7Verse 13. doing all this a full month, for such is the custom of mourners.
And in the opinion of our Rabbis11Sifre, Ki Theitzei 213. who say that all [these regulations] were intended to mar her beauty [the sense of the verses is as follows]: He commanded that she remove her beautiful garments, for [among] the heathens — accursed ones — their daughters adorned themselves in wartime in order to entice [the enemy] after them. She is to shave her head, which is considered a great disgrace, and pare her nails, for the custom of women is to let them grow and paint them with forms of stibium or other tints. And Scripture denotes the paring of a thing with the term asiah [“making” — ‘v’asethah’ her nails] because people cut the hair of the legs and the upper lip, as well as the nails when they grow [thus “making” and putting them in order].
It appears to me that [the term asiah in this connection] is an abbreviated expression, [Scripture] being accustomed to speak briefly concerning a self-evident matter. The sense of the verse, and he had neither ‘asah’ his feet nor ‘asah’ his beard6II Samuel 19:25. is that he [Mephibosheth] had not “done” what was appropriate to be done to them, alluding to the shaving of the hair on the legs and the beard, or to the washing of the feet themselves. Such also is the opinion of Yonathan ben Uziel who rendered the verse, “he did not wash his feet nor trim his beard.” So also ‘v’asethah’ her nails means “and she shall do that which is done with the nails “[i.e., paring them]. And the commentators12Ibn Ezra [on the verse before us] and Rashi on the verse in II Samuel 19:25. have said that the meaning of the term asiah is “setting in order.” And such is the meaning of the expression, and he hastened ‘la’asoth’ (to dress) it.13Genesis 18:7.
And the reason for this section [i.e. of all these regulations] is that she is converted against her will, and no one asks her whether she is willing to abandon her religion and become Jewish as is [customarily] done with proselytes. Instead, the [future] husband tells her that she must observe the law of Israel against her will and abandon her gods. This is the reason for the verse, and she shall bewail her father and her mother a full month,7Verse 13. because she abandons her people and her gods.14See Ruth 1:15. This is the interpretation of Rabbi Akiba15Sifre, Ki Theitzei 213 and Yebamoth 48b. who says that her father means only the idols, similar to what is said, They say to a stock, ‘thou art my father,’ and to a stone, ‘thou hast brought us forth.’16Jeremiah 2:27. In general, then, she is mourning because she is leaving her religion and joining another people. It is possible that the court imposes upon her to undergo immersion [in a ritual pool for the purpose of conversion] against her will just as is done with [Canaanite] bondmen,17A Canaanite bondman sold to an Israelite had to undergo circumcision and immersion, and he was obligated in the observance of certain commandments. When liberated he assumed the status of a full-fledged Israelite. and because she does not convert to Judaism through the normal procedure, Scripture removed her [from her master] all this time.
Now, the reason for [her] mourning and bewailing [which Scripture commanded] according to the opinion of our Rabbis15Sifre, Ki Theitzei 213 and Yebamoth 48b. is in order that she should become repulsive, so that his desire for her may wane. And Rabbi Abraham ibn Ezra wrote that the Torah assigned her a period [of mourning] in accordance with the custom of those who weep for the dead in honor of her father and her mother who died in the battle. And the Rabbi [Moshe ben Maimon] wrote in the Moreh Nebuchim18Guide of the Perplexed III, 41 (at the end). that this regulation was out of compassion for her, that she find comfort for herself, for those in misery find comfort and calm in their weeping and mourning, and during that time he must not force her to leave her religion, nor may he cohabit with her.
In my opinion this respite is not primarily intended to show compassion for her, but to eliminate the names of idols from her mouth and her heart. The wandering away and separation from her father and her mother and her people will further “quench the coal,”19See II Samuel 14:7. I.e., the extinguishing of the hope. for it is improper to cohabit with a woman who is coerced and in mourning. This is similar to the case our Rabbis, of blessed memory, have mentioned20Nedarim 20b. See also Rashbam in Pesachim 112a (at end of page) that children born of such a union are tantamount to being illegitimate although legally they are not so considered. with respect to illegitimates, “children born of a wife whose husband has decided to divorce her,” and surely of this captive woman who cries out in her heart to her gods to save her and bring her back unto her people and unto her gods.21Ruth 1:15. Thus when they inform her that we will force her to give up her people and her native land, and convert to Judaism, we must tell her, “Be comforted for thy father and thy mother, and the land of thy nativity22Ibid., 2:11. whom ye shall not see any more, forever,23Exodus 14:13. but, instead, be your master’s wife,24See Genesis 24:51. in accordance with the law of Moses and Jewish custom.”25Kethuboth 72a. Then we are to give her a time for weeping and mourning as is the way of mourners in order to assuage her sorrow and her longing, for in all sorrow there is profit26Proverbs 14:23. and consolation afterwards. Now, during that time she has pondered in her mind about the conversion, and has partly eradicated from her heart her idols, people, and native land, she has consoled herself for them and has attached herself to this man to whom she knows she will become [a wife] and has become accustomed to him. Therefore Scripture states, and thou shalt bring her to thy house,8In Verse 12 before us. which the Rabbis have interpreted:3Sifre, Ki Theitzei 212. “To thy house — and not to the house of another person.” Similarly, and she shall remain in thy house7Verse 13. meaning that all this time she is to stay in the house which he uses, [for the reason that] perhaps she will desire and consent to [marry] him.27One cannot help but express a deep reverence for the compassionate interpretation Ramban has given to this section. And in general, all these regulations are on account of the compulsion, but if she voluntarily expresses a desire to be legally converted by the court, she is immediately permitted to him, or even to his father or his brother. And thus the Rabbis have said in the Chapter Hacholeitz:28“If a man submits to Chalitzah.” — Yebamoth 47b. “And she shall bewail her father and her mother a full month.7Verse 13. This applies only if she did not take it upon herself [to be converted,] but if she took it upon herself, she undergoes immersion and is permitted immediately.” It is possible that with all prisoners of war we are to act according to this law [even if she wishes to convert], because she might express her desire to be converted [at once] out of fear [of the regulations mentioned in this section. Therefore, we must question the sincerity of her expressed desire to convert].
He states, And it shall be, if thou have no desire for her, then thou shalt let her go whither she will,29Verse 14. meaning that she may do as she wishes and we must not force her to observe the law of Moses and Jewish custom. For, if she converts voluntarily we may compel her to observe the Torah, and if she profanes the Sabbath [by doing forbidden work thereon] she is to be stoned, and if she eats swine’s flesh she is to be scourged, as is the law of an apostate Israelite.30See Vol. II, p. 160. Moreover, if she herself confessed that the conversion was not coerced, we may not let her go as she wishes, for even if we suspect that her conversion was due to fear, her status is that of a true Israelite woman, for we have already decided the law31Yebamoth 24b. that all [who are converted whether out of fear or gain] have the status of proselytes.
Therefore I say that these are all regulations of mourning, all connected with the expression, and she shall bewail her father and mother.7Verse 13. Thus he commanded that she shall shave her head,8In Verse 12 before us. similar to what is written of Job [when he heard of the death of his children], and he shaved his head,9Job 1:20. and so also, cut off thy hair, [and cast it away, and take up a lamentation].10Jeremiah 7:29. So, too, the cutting of nails is a form of mourning like the shaving of the head. He states, and she shall put the raiment of her captivity from off her,7Verse 13. that is to say, she shall don the garments of mourning, and she shall remain in thy house7Verse 13. like a widow and not go outside at all, and she shall bewail her father and her mother,7Verse 13. doing all this a full month, for such is the custom of mourners.
And in the opinion of our Rabbis11Sifre, Ki Theitzei 213. who say that all [these regulations] were intended to mar her beauty [the sense of the verses is as follows]: He commanded that she remove her beautiful garments, for [among] the heathens — accursed ones — their daughters adorned themselves in wartime in order to entice [the enemy] after them. She is to shave her head, which is considered a great disgrace, and pare her nails, for the custom of women is to let them grow and paint them with forms of stibium or other tints. And Scripture denotes the paring of a thing with the term asiah [“making” — ‘v’asethah’ her nails] because people cut the hair of the legs and the upper lip, as well as the nails when they grow [thus “making” and putting them in order].
It appears to me that [the term asiah in this connection] is an abbreviated expression, [Scripture] being accustomed to speak briefly concerning a self-evident matter. The sense of the verse, and he had neither ‘asah’ his feet nor ‘asah’ his beard6II Samuel 19:25. is that he [Mephibosheth] had not “done” what was appropriate to be done to them, alluding to the shaving of the hair on the legs and the beard, or to the washing of the feet themselves. Such also is the opinion of Yonathan ben Uziel who rendered the verse, “he did not wash his feet nor trim his beard.” So also ‘v’asethah’ her nails means “and she shall do that which is done with the nails “[i.e., paring them]. And the commentators12Ibn Ezra [on the verse before us] and Rashi on the verse in II Samuel 19:25. have said that the meaning of the term asiah is “setting in order.” And such is the meaning of the expression, and he hastened ‘la’asoth’ (to dress) it.13Genesis 18:7.
And the reason for this section [i.e. of all these regulations] is that she is converted against her will, and no one asks her whether she is willing to abandon her religion and become Jewish as is [customarily] done with proselytes. Instead, the [future] husband tells her that she must observe the law of Israel against her will and abandon her gods. This is the reason for the verse, and she shall bewail her father and her mother a full month,7Verse 13. because she abandons her people and her gods.14See Ruth 1:15. This is the interpretation of Rabbi Akiba15Sifre, Ki Theitzei 213 and Yebamoth 48b. who says that her father means only the idols, similar to what is said, They say to a stock, ‘thou art my father,’ and to a stone, ‘thou hast brought us forth.’16Jeremiah 2:27. In general, then, she is mourning because she is leaving her religion and joining another people. It is possible that the court imposes upon her to undergo immersion [in a ritual pool for the purpose of conversion] against her will just as is done with [Canaanite] bondmen,17A Canaanite bondman sold to an Israelite had to undergo circumcision and immersion, and he was obligated in the observance of certain commandments. When liberated he assumed the status of a full-fledged Israelite. and because she does not convert to Judaism through the normal procedure, Scripture removed her [from her master] all this time.
Now, the reason for [her] mourning and bewailing [which Scripture commanded] according to the opinion of our Rabbis15Sifre, Ki Theitzei 213 and Yebamoth 48b. is in order that she should become repulsive, so that his desire for her may wane. And Rabbi Abraham ibn Ezra wrote that the Torah assigned her a period [of mourning] in accordance with the custom of those who weep for the dead in honor of her father and her mother who died in the battle. And the Rabbi [Moshe ben Maimon] wrote in the Moreh Nebuchim18Guide of the Perplexed III, 41 (at the end). that this regulation was out of compassion for her, that she find comfort for herself, for those in misery find comfort and calm in their weeping and mourning, and during that time he must not force her to leave her religion, nor may he cohabit with her.
In my opinion this respite is not primarily intended to show compassion for her, but to eliminate the names of idols from her mouth and her heart. The wandering away and separation from her father and her mother and her people will further “quench the coal,”19See II Samuel 14:7. I.e., the extinguishing of the hope. for it is improper to cohabit with a woman who is coerced and in mourning. This is similar to the case our Rabbis, of blessed memory, have mentioned20Nedarim 20b. See also Rashbam in Pesachim 112a (at end of page) that children born of such a union are tantamount to being illegitimate although legally they are not so considered. with respect to illegitimates, “children born of a wife whose husband has decided to divorce her,” and surely of this captive woman who cries out in her heart to her gods to save her and bring her back unto her people and unto her gods.21Ruth 1:15. Thus when they inform her that we will force her to give up her people and her native land, and convert to Judaism, we must tell her, “Be comforted for thy father and thy mother, and the land of thy nativity22Ibid., 2:11. whom ye shall not see any more, forever,23Exodus 14:13. but, instead, be your master’s wife,24See Genesis 24:51. in accordance with the law of Moses and Jewish custom.”25Kethuboth 72a. Then we are to give her a time for weeping and mourning as is the way of mourners in order to assuage her sorrow and her longing, for in all sorrow there is profit26Proverbs 14:23. and consolation afterwards. Now, during that time she has pondered in her mind about the conversion, and has partly eradicated from her heart her idols, people, and native land, she has consoled herself for them and has attached herself to this man to whom she knows she will become [a wife] and has become accustomed to him. Therefore Scripture states, and thou shalt bring her to thy house,8In Verse 12 before us. which the Rabbis have interpreted:3Sifre, Ki Theitzei 212. “To thy house — and not to the house of another person.” Similarly, and she shall remain in thy house7Verse 13. meaning that all this time she is to stay in the house which he uses, [for the reason that] perhaps she will desire and consent to [marry] him.27One cannot help but express a deep reverence for the compassionate interpretation Ramban has given to this section. And in general, all these regulations are on account of the compulsion, but if she voluntarily expresses a desire to be legally converted by the court, she is immediately permitted to him, or even to his father or his brother. And thus the Rabbis have said in the Chapter Hacholeitz:28“If a man submits to Chalitzah.” — Yebamoth 47b. “And she shall bewail her father and her mother a full month.7Verse 13. This applies only if she did not take it upon herself [to be converted,] but if she took it upon herself, she undergoes immersion and is permitted immediately.” It is possible that with all prisoners of war we are to act according to this law [even if she wishes to convert], because she might express her desire to be converted [at once] out of fear [of the regulations mentioned in this section. Therefore, we must question the sincerity of her expressed desire to convert].
He states, And it shall be, if thou have no desire for her, then thou shalt let her go whither she will,29Verse 14. meaning that she may do as she wishes and we must not force her to observe the law of Moses and Jewish custom. For, if she converts voluntarily we may compel her to observe the Torah, and if she profanes the Sabbath [by doing forbidden work thereon] she is to be stoned, and if she eats swine’s flesh she is to be scourged, as is the law of an apostate Israelite.30See Vol. II, p. 160. Moreover, if she herself confessed that the conversion was not coerced, we may not let her go as she wishes, for even if we suspect that her conversion was due to fear, her status is that of a true Israelite woman, for we have already decided the law31Yebamoth 24b. that all [who are converted whether out of fear or gain] have the status of proselytes.