Mislé-Talmud

For they are a graceful wreath upon your head,
A necklace about your throat.

If one is deserving at least of this reward, a covering is prepared for him, and if one is not deserving, a necklace is prepared for him, as it is stated: “And necklaces about your neck” (Proverbs 1:9). If one is somewhat deserving, a necklace is prepared for him, and if one is not deserving even of this, only an amu-let is prepared for him from the skin of the leviathan, as it is stated: “Or will you bind him for your maidens” (Job 40:29), i.e., a small amulet is prepared for him, like the amulets tied on children’s necks.

Having expounded the verse “For they are life to those who find them” as referring to the Torah, the Gemara cites another teaching related to this verse that praises the Torah. Rabbi Yehoshua ben Levi said: One who is walking along the way without a companion and is afraid should engage in Torah study, as it is stated with regard to the words of Torah: “For they shall be a graceful wreath [livyat ḥen] for your head, and chains about your neck” (Proverbs 1:9). The word livyat is understood here as a reference to levaya, accompaniment, so that the verse is interpreted to mean that Torah is a graceful accompaniment to one who is traveling.

In light of the previous discussion, the Gemara cites several expositions of verses proposed by Rabbi Eliezer, while first providing them with a mnemonic: Chains, cheeks, tablets, engraved. Rabbi Eliezer said: What is the meaning of that which is written: “And chains about your neck” (Proverbs 1:9)? If a person makes himself like a chain that hangs loosely on the neck, i.e., if a scholar is not pushy and disruptive to others, and he is also seen but not seen, i.e., just as a chain is covered by clothes and hair, so too, the scholar does not let himself be seen, his Torah study will endure. But if not, if he acts in a rude and arrogant manner, his Torah study will not endure.

Rabbi Yehoshua ben Levi says: One who walks along the way without having someone to accompany him should occupy himself with words of Torah, as it is stated with regard to words of Torah: “For they shall be a chaplet of grace to your head, and chains around your neck” (Proverbs 1:9). And Rabbi Yehoshua ben Levi further says: Due to four steps that Pharaoh accompanied Abraham, as it is stated: “And Pharaoh gave men charge concerning him, and they brought him on the way, and his wife, and all that he had” (Genesis 12:20), Pharaoh enslaved Abraham’s descendants for four hundred years, as it is stated: “And shall serve them, and they shall afflict them four hundred years” (Genesis 15:13). Rav Yehuda says that Rav says: Anyone who accompanies his friend four cubits in a city will come to no harm by accompanying him. The Gemara relates: Ravina accompanied Rava bar Yitzḥak four cubits in a city. He came close to harm, but he was saved.

In the eyes of every winged creature
The outspread net means nothing.

And Rabbi Yehoshua ben Levi says: From where is it derived that even birds recognize miserly people and do not eat the food they have set in bird traps? As it is stated: “For in vain the net is spread in the eyes of any bird” (Proverbs 1:17).

Such is the fate of all who pursue unjust gain;
It takes the life of its possessor.

The Gemara elaborates: The rationale of the one who says that the verse is referring to the soul of the robbed is as it is written: “So are the ways of every one that is greedy for profit; it takes away the life of the owner thereof” (Proverbs 1:19), which teaches that one who robs another of his property is considered as one who robbed him of his soul. And the rationale of the one who says that it is referring to the soul of the robber is as it is written: “Rob not the weak, because he is weak, neither crush the poor in the gate; for the Lord will plead their cause, and despoil of life those that despoil them” (Proverbs 22:22–23).

Rabbi Yoḥanan says: Anyone who robs another of an item worth one peruta is considered as though he takes his soul from him, as it is stated: “So are the ways of every one that is greedy for profit; it takes away the life of the owner thereof” (Proverbs 1:19). And it states: “And they shall consume your harvest, and your bread, they shall consume your sons and your daughters” (Jeremiah 5:17). Since they will consume the harvest and bread, it is as though they consume one’s children as well because there will be no food to feed them.

The Gemara cites proof for these two opinions. The one who says it is referring to the soul of the robber bases his opinion on a verse, as it is written: “Do not rob from the weak because he is weak, nor crush the poor in the gate” (Proverbs 22:22), and it is written immediately afterward: “For the Lord will plead their cause, and spoil the soul of those who spoil them” (Proverbs 22:23). This indicates that God will take the soul of one who steals from a poor person. And the one who says it is referring to the soul of the robbery victim bases his opinion on a verse, as it is written: “So are the ways of everyone who is greedy for gain; it takes away the life of its owners” (Proverbs 1:19). A robber is considered as if he removed the very soul of his victim.

Wisdom cries aloud in the streets,
Raises her voice in the squares.

One who sees a goose in a dream should anticipate wisdom, as it is stated: “Wisdoms cry aloud in the streets, she utters her voice in the broad places” (Proverbs 1:20); geese tend to sound their voices. One who dreams that he has relations with the goose will become head of the yeshiva. Rav Ashi said: I saw a goose and had relations with it in my dream and I ascended to greatness and became head of the yeshiva.

§ Concerning the issue with which the entire incident had begun, Rabbi Yehuda HaNasi asked Rabbi Ḥiyya: What is the reason that you, the Master, acted as you did, ignoring my instructions not to teach Torah in the marketplace? Rabbi Ḥiyya said to him: As it is written: “Wisdom cries aloud in the streets” (Proverbs 1:20), which implies that Torah should be publicized in the streets. Rabbi Yehuda HaNasi said to him: If you read this verse once, you certainly did not read it a second time in greater depth; and if you read it a second time, you certainly did not read it a third time; and if you read it a third time, then it was not adequately explained to you, as it is clear that you do not understand it properly.

They shall eat the fruit of their ways,
And have their fill of their own counsels.

A good deed takes root and yields fruit, as it says (Isaiah 3:10), “Say that the righteous is good, for he shall eat the fruit of his deeds.” A sin takes root but yields no fruit, as it says (Isaiah 3:11), “Woe to the evil wicked one, for what his hands have produced, will be done to him.” And some say: Sins do yield fruit, as it says (Proverbs 1:31), “They shall eat the fruit of their ways, and have their fill of their own counsels.”

But how do I realize the meaning of the following verse that deals with sinners: “Therefore they shall eat of the fruit of their own way, and be filled with their own devices” (Proverbs 1:31)? This verse indicates that the penalty for sin goes beyond its principal, and the wicked receive additional punishments. The Gemara answers that this applies to a sin that produces profits, i.e., a case where there are practical consequences to one’s sin. For example, if others learn to act in a similar manner, one’s actions have profits with regard to punishment as well. Conversely, a sin that does not produce profits does not have profits as a punishment either.

if thou criest after wisdom, and liftest up thy voice for understanding;

One who sees that he had relations with his mother [em] in a dream, he should anticipate attaining understanding, as it is stated: “Yea if [im] you call for understanding” (Proverbs 2:3), and in this homiletic interpretation im is considered to be the equivalent of em. One who sees that he had relations with a betrothed young woman in a dream, he should anticipate Torah, as it is stated: “Moses commanded us Torah, an inheritance [morasha] of the congregation of Jacob” (Deuteronomy 33:4). Do not read it as morasha; rather, read it as me’orasa, betrothed. One who sees that he had relations with his sister in a dream, should anticipate wisdom, as it is stated: “Say unto wisdom: You are my sister” (Proverbs 7:4). One who sees that he had relations with a married woman in a dream is assured that he is one who has a place in the World-to-Come. He receives his place as well as that of another person in the Garden of Eden, as the married woman represents a portion belonging to someone else. However, the Gemara adds a caveat and says: This only applies in a case where he did not know her and was not thinking about her that evening; rather, he saw an unidentified woman in his dream by chance.

For the Lord gives wisdom: out of his mouth come knowledge and understanding.

The sages of Alexandria also asked Rabbi Yehoshua three matters of behavior: What should a person do to become wise? Rabbi Yehoshua said to them: He should increase his time spent sitting in the study house and minimize his dealings in merchandise. The sages of Alexandria said to Rabbi Yehoshua: Many people have done so, and it did not help them to acquire wisdom. Rabbi Yehoshua responded: Rather, they should pray for mercy to receive wisdom from the One to Whom wisdom belongs, as it is stated: “For the Lord gives wisdom; out of His mouth comes knowledge and discernment” (Proverbs 2:6).

discretion shall preserve thee, understanding shall keep thee:

One said to the other: From where did you know this, that the prostitutes would retreat from us in embarrassment? He said to him: It is written: “From lewdness [mezimma] it shall watch over you; discernment shall guard you” (Proverbs 2:11), i.e., the Torah will serve as a safeguard against lewdness.

None that go to her return, nor do they regain the paths of life:

The following verse in Proverbs makes reference to a foreign woman, which according to the Sages is a euphemism for heresy: “None that go to her return, neither do they attain the paths of life” (Proverbs 2:19). The Gemara asks: Since those that are drawn to heresy do not return, from where would they attain the path of life? Why is it necessary for the verse to add that they do not attain the paths of life? The Gemara explains that this is what the verse is saying: In general, those who go to her do not return, and even if they return, they do not attain the paths of life, i.e., the pain of their regret will shorten their lives.

that thou mayst walk in the way of good men, and keep the paths of the righteous.

The Gemara relates an incident involving Rabba bar bar Ḥanan: Certain porters broke his barrel of wine after he had hired them to transport the barrels. He took their cloaks as payment for the lost wine. They came and told Rav. Rav said to Rabba bar bar Ḥanan: Give them their cloaks. Rabba bar bar Ḥanan said to him: Is this the halakha? Rav said to him: Yes, as it is written: “That you may walk in the way of good men” (Proverbs 2:20). Rabba bar bar Ḥanan gave them their cloaks. The porters said to Rav: We are poor people and we toiled all day and we are hungry and we have nothing. Rav said to Rabba bar bar Ḥanan: Go and give them their wages. Rabba bar bar Ḥanan said to him: Is this the halakha? Rav said to him: Yes, as it is written: “And keep the paths of the righteous” (Proverbs 2:20).