Komentaryong Sumisipi para sa Mga Kawikaan 5:19

ayeleth hashachar The name of a musical instrument. Another explanation: Concerning the nation of Israel, which is a beloved hind (אילת אהבים), who looks forth like the dawn (שחר) (Song 6:10). Our Sages, however, interpreted it as referring to Esther (Mid. Ps. 22:1, Meg. 15b). Menachem (p. 22) interprets אילת as an expression of strength, as (verse 20): “My strength (אילותי), hasten to my assistance.”

But what shall I do Since my soul craves for Torah And she is in my heart As a consuming, burning fire¹⁰See Jeremiah 20:9. In my kidneys restrained; To go forth in the steps Of the former ones, The lions of the group,¹¹A reference to the most distinguished scholars of the generations. The exalted of the generations, The men of might;¹²That is, in their knowledge of the Torah. “A man of might” is he who knows to answer in a discussion of the Torah. (Sanhedrin 93 b.) To enter with them “The thickest part of the beam,¹³The heart of the problem. To write as they did Explanations of the verses, And Midrashic interpretations On the precepts, And the Agadah [homily], Ordered in all things, and sure.¹⁴II Samuel 23:5. The preceding part of the verse reads: For an everlasting covenant he hath made with me. Ramban thus suggests that his part in the Torah was assured from on high, and therefore he need not fear to go forth in the steps of the former giants of the Torah. I will place as an illumination before me The lights of the pure candelabrum,¹⁵Exodus 31:8. The commentaries of our Rabbi Shlomo [Rashi], A crown of glory, and a diadem of beauty,¹⁶Isaiah 28:5. Adorned in his ways, In Scripture, Mishnah and Gemara. The right of the first-born is his.¹⁷Deuteronomy 21:17. A reference to the fact that Rashi’s commentary to the Torah was the first great commentary to be accepted by all Israel. In his words will I meditate, And in their love will I ravish,¹⁸See Proverbs 5:19. And with them we will have Discussions, investigations and examinations, In his plain explanations And Midrashic interpretations, And every difficult Agadah Which is mentioned in his commentaries. And with Abraham the son of Ezra We shall have open rebuke and hidden love.¹⁹Ibid., 27:5. The exact quotation: Better is open rebuke than love that is hidden. Ramban thus suggests that while he will criticize Ibn Ezra openly on many of his interpretations, yet his admiration of his work will not be lessened.

All of this applies to the performance of the mitzvos – not so regarding the diligent study of the Torah. (Though it is a mitzvah like any other, where one may study the Torah for its own sake without negating his sensitivities to his physical being, and it would thus be forbidden to go and study the Torah in a dangerous environment). Nevertheless, the Torah is called a “beloved hind”;⁵Prov. 5:19. This is figurative of a beloved woman. a praise implying [an effect] where one who engages in deep [Torah] study even for a moment, it will naturally follow for his Jewish soul to cleave to [the Talmud] with a most powerful love, such that he forgets his physical self.⁶Tractate Eruvin 54b states, “Why are the Torah’s words compared to a hind? To tell you that as a hind has a narrow womb and is loved by its mate at all times as at the first moment of their meeting, so it is with the words of the Torah – they are loved by those who study them at all times as at the moment when they first made their acquaintance.” This is demonstrated in Tractate Shabbos 88a, where Rava did not notice how he ground his fingers [under his feet] and his fingers spurted blood, since he was so engrossed [in Torah study].

That which has been is what will be, etc. In whatever he learns, in a matter that is an exchange for the sun, there is nothing new. He will see only that which already was, which was created in the six days of creation.³⁴It is interesting to note that the Tiferes Yehonasan explains the verse dealing with the generation of separation in Bereishis 11:3, “ונלבנה לבנים [let us make bricks],” that the people attempted to build rocket ships [moon=לבנה] and venture into outer space. But one who engages in the study of Torah constantly finds new insights therein, as the matter is stated, “her breasts will satisfy you at all times.”³⁵Mishlei 5:19. Just as this breast, whenever the infant feels it, he finds a taste in it, so are the words of Torah, and likewise we find in Maseches Chagigah,³⁶See Maseches Eiruvin 54b where the foregoing is discussed. However, the account of Rabbi Eliezer son of Horkenos does not appear in Maseches Chagigah. that Rabbi Eliezer son of Horkenos said things that the ear had not heard, concerning the account of the “Celestial Chariot.”

the mother’s wrinkles Heb. ליקהת, the wrinkles that gather (נקהין) in his mother’s face, from the expression of (Gen. 49:10): “a gathering (יקהת) of peoples.” The “yud” is a radical, like יפעת, splendor; (יעלת חן) (Prov. 5:19), a graceful mountain goat.