ืืฉืื ืคืจืง ื was a soliloquy by ืืืื as woman (one whose house you should go to) and ืืฉืื ืคืจืง ื continues the metaphor, but now in the third person.
ืืืืืช ืื ืชื ืืืชื; ืืฆืื ืขืืืืื ืฉืืขืื
The โhouseโ of ืืืื has been a recurring theme, but now we have the image of seven pillars. โSevenโ might be an idiom for โa whole lotโ, as we discussed in Man and Superman: (ืืฉืื ื:ืื)โ ืืฉืืข ืชืืขืืช ื ืคืฉื. But what do the โpillarsโ represent? The commenators assume that the number is significant, and there are seven pillars that underlie ืืืื.
ืืืืืช ืื ืชื ืืืชื: ืฉื ืืขื ืื ืฉืืืจ ืืืขืื ืฉืื ืื ืืขืืื ื ืื ื ืขืดื ืืืืื ืืื ืฉืืชืื ืืณ ืงึธื ึธื ึดื ืจึตืืฉืึดืืช ืึผึทืจึฐืึผืึน, ืืืืื ืื ืื ืืขืืื ืืืืชโฆืืืฆืืืจ ืฉืชืืฃ ืืืื ืืจืืฉืื ืืืขืฉื ืืจืืฉืืช ืื ืชื ืืช ืืืชื, ืฉืื ื ืื ื ืื ืื ืืืืช ืืืืื ืืืฆื ืื ืืืื ืื ืืืฉโฆืืืืดื ืืฆืื ืขืืืืื, ืฉืืื ืื ืฉืืฆืื ืคืจืื ืืขืืื ืื ืืื ืืืืื ืฉืื ืขืืืื ืืืืช, ืฉืืืืช ืฉื ืื ื ืืืืืจ ืืจืืฉืื ืขืื ืืืืืจ ืชืืื ืืจืคืืื ืขื ืืืืืื, ืืืื ืืื ืืื ืืคืืขื, ืืขืืืื ืืืืช ืืื ืฉืืขื, ืฉืื ืฉืืขืช ืืื ืืจืืฉืืช, ืฉืื ืืื ืืืฆืื ืชืืืืืช ืืืื ื ืืื ื ืฉืชืืื ืืืช ืืขืืื ืขื ืขืืืืื ืืืงืื.
But that doesnโt fit the ืืืช metaphor we have been using. ืืืื did not build the universe; it was the blueprint with which ืืณ built the universe. The central metaphor of ืืฉืื imagines ืืืื inviting us into her ืืืช, symbolizing the act of learning. So Rashi acknowleges the โseven days of creationโ interpretation, but offers an alternative.
ืืฆืื ืขืืืืื ืฉืืขื: ืฉืืขืช ืืื ืืจืืฉืืช. ืืดื ืืณ ืกืคืจืื ืฉืืฉ ืืชืืจื; โืืืื ืื ืกืืข ืืืจืืโ ืกืคืจ ืืขืฆืื ืืืกืืช ืฉืืช.
The ืืืช of ืืืื is Torah. Thatโs fine. But what does it mean to say that there are seven books of the Bible? If you look at ืกืคืจ ืชืืจื, there are โparenthesesโ around two psukim in ืคืจืฉืช ืืืขืืืชื:
ื ืื ืืืื ืื ืกืข ืืืจื ืืืืืจ ืืฉื: ืงืืื ืืณ ืืืคืฆื ืืืืื ืืื ืกื ืืฉื ืืื ืืคื ืืื ืื ืืื ืื ืืืืจ: ืฉืืื ืืณ ืจืืืืช ืืืคื ืืฉืจืืื ื
The gemara says that those parentheses mark a separate book, so what we call ืกืคืจ ืืืืืจ is really three separate ืกืคืจืื, one before ืืืื ืื ืกืืข ืืืจืื, one after, and the two-pasuk โbookโ of ืืืื ืื ืกืืข ืืืจืื itself.
ืืืื ืื ืกืืข ืืืจืื ืืืืืจ ืืฉื: ืคืจืฉื ืื ืขืฉื ืื ืืงืืดื ืกืืื ืืืช ืืืืขืื ืืืืื ืืืืจ ืฉืืื ืื ืืงืืื. ืจืณ ืืืืจ: ืื ืื ืืฉื ืืื ืื, ืืื ืืคื ื ืฉืกืคืจ ืืฉืื ืืื ืืคื ื ืขืฆืื.
One could suggest that these two psukim serve as more than just a buffer. Albeit their brevity, they do describe the ideal fashion in which Bnei Yisrael should have traveled on their journey to inherit the Landโฆ
To emphasize what โcould have beenโ in contrast to what actually took place, the Torah intentionally delimits these two psukim with upside down nunโs.
If so, then the โthree booksโ of Sefer Bamidbar would be:
BOOK ONE: Bnei Yisraelโs preparation for their journey (1-10) This โbookโ is followed by two โversionsโ of that journey:
BOOK TWO: the ideal (two psukim)โwhat โcould have beenโ
BOOK THREE: the actual journey that โfailedโ (i.e. chapters 11-36)
To accent the tragedy of book three, the Torah first presents a โglimpseโ of what โcould have beenโ in book twoโthe glorious manner in which Bnei Yisrael could have travelled, had they not sinned.
Looking at Torah as seven books symbolizes the idea that Torah is the blueprint of creation, not just of what is, but of what might have been and what might yet be.
ืืืืื ืืื? ืืจืืื ืืช ืื ืืื.
ืืืื is not just knowing things; itโs being able to anticipate how things might be.
Other commentators connect the seven branches of the menorah to these seven pillars of wisdom. They symbolize seven โbranchesโ of study, all of which are part of ืืืื:
What is so special about the lighting the Menorah? My Rebbe, Rav Ahron Soloveichik addresses this issue. The Meiri and other Rishonim say that the Menorahโs seven lights represent the seven wisdoms. The Rishonim classify them as follows:
- Tevunah, the ability to understand and draw conclusions
- The knowledge of natureโin subjects like chemistry and physics
- The knowledge of the soulโor as Rav Aharon puts it, the study of psychology
- The knowledge of biology
- Music
- Metaphysicsโฆ(philosophy)
- The knowledge of Torahโฆwhich is the most significant branch.
And thinking of ืขืืืืื ืฉืืขื as the menorah emphasizes that (ืืืืืจ ื:ื)โ ืึถื ืืึผื ืคึฐึผื ึตื ืึทืึฐึผื ืึนืจึธื ืึธืึดืืจืึผ ืฉึดืืึฐืขึทืช ืึทื ึตึผืจืึนืช.
The Sages wrote that the Menorah represents wisdom and enlightenmentโฆ
[E]ach branch of the Menorah is a metaphor for a specific category of intellectual pursuits. G-d prepared a path for each individual to attain wisdom according to his own character and interests.
However, we should be careful not to follow our natural intellectual inclinations exclusively. The Torah stresses that โwhen you light the lampsโโwhen we work towards that individual enlightenment that suits our particular character โ we should take care that this wisdom will โshine towards the center of the Menorah.โ What is the center of the Menorah? This is the wisdom of the Torah itself. We need to draw specifically from the light of Torah, whose source is the underlying unity of all wisdom.
In truth, the seven branches of the Menorah are not truly distinct, separate paths. All seven receive light from the unified wisdom with which G-d enlightens His world. For this reason, the Menorah was fashioned from a single piece of gold, mikshah zahav. The special manner in which the Menorah was formed reveals the underlying unity of all forms of wisdom.
And that fits with the central metaphor of this part of ืกืคืจ ืืฉืื. You need to learn all aspects of wisdom, science and the arts, all seven branches/pillars. But it needs to stay centered, in the ืืืช of Torah.
ืืืื invites us into her home:
ื ืืืื ืืืื ืืกืื ืืื ื; ืืฃ ืขืจืื ืฉืืื ืื
ื ืฉืืื ื ืขืจืชืื ืชืงืจื ืขื ืืคื ืืจืื ืงืจืชื
ื ืื ืคืชื ืืกืจ ืื ื; ืืกืจ ืื ืืืจื ืืื
ื ืืื ืืืื ืืืืื; ืืฉืชื ืืืื ืืกืืชืื
ื ืขืืื ืคืชืืื ืืืื; ืืืฉืจื ืืืจื ืืื ืื
She serves not only ืืื, the nutritious basis of any diet, but also ืืื, the enjoyable drink. Thatโs a metaphor for learning; as we said last time, you have to enjoy what you learn in order to have ืืขืช, an intimate, personal connection. Torah is compared to wine because it brings joy.
ืืื ืื ืฆืื ืืื ืืืื ืืืฉืจ ืืื ืื ืืกืฃ; ืืื ืฉืืจื ืืืืื ืืืื ืฉืืจื ืืืื ืืกืฃ ืืืืื ืืืืจ ืืื ืืืืื
ืืืื ืืฉืื ืืื ืื ืืฉ ืืืฆืืื ืคื ืื ืืฉืื; ืืืื ืืื ืื ืืฉ ืืกืขืื
As ืคืจืง ื said,
ื ืืืืื ืืฆืื ืืืื; ืืืืื ืฉืขืฉืืขืื ืืื ืืื; ืืฉืืงืช ืืคื ืื ืืื ืขืชื ืื ืืฉืืงืช ืืชืื ืืจืฆื; ืืฉืขืฉืขื ืืช ืื ื ืืืื
This image, of the feast prepared for us, ืขืจืื ืฉืืื ื, is the source of the title of the ืฉืืืื ืขืจืื.
[ืืื ืืืฉืคืืื] ืืฉืจ ืชืฉืื ืืคื ืืื: ืืืจ ืื ืืงืืดื ืืืฉื: ืื ืชืขืื ืขื ืืขืชื ืืืืจ, ืืฉื ื ืืื ืืคืจืง ืืืืืื ืืณ ืื ืืณ ืคืขืืื, ืขื ืฉืชืื ืกืืืจื ืืคืืื ืืืฉื ืชื, ืืืื ื ืืืจืื ืขืฆืื ืืืืื ื ืืขืื ืืืืจ ืืคืจืืฉื. ืืื ื ืืืจ โืืฉืจ ืชืฉืื ืืคื ืืืโ: ืืฉืืื ืืขืจืื ืืืืื ืืืื ืืคื ื ืืืื.
And the contrast is with the ืืฉื ืืจื, who offers a feast but turns to a more prurient appeal:
ืื ืืืื ืฉืืืื ืขืื; ืืืื ืฉืืืชื ื ืืจืื ืื ืขื ืื ืืฆืืชื ืืงืจืืชื; ืืฉืืจ ืคื ืื ืืืืฆืืื ืื ืืจืืืื ืจืืืชื ืขืจืฉื; ืืืืืช ืืืื ืืฆืจืืื ืื ื ืคืชื ืืฉืืื ืืจ ืืืืื ืืงื ืืืื
And then ืืืื offers some practical advice:
ื ืืกืจ ืืฅ ืืงื ืื ืงืืื; ืืืืืื ืืจืฉืข ืืืืื
ื ืื ืชืืื ืืฅ ืคื ืืฉื ืื; ืืืื ืืืื ืืืืืืื
ื ืชื ืืืื ืืืืื ืขืื; ืืืืข ืืฆืืืง ืืืืกืฃ ืืงืื
Mishleiโs mussar message number ten: Learn to read the room.
I think this reflects a problem with having ืืืืโknowing the right, the ethical thing to doโis that you want to make everyone else right as well. There is a ืืฆืืื of ืืืืื, rebuking. It is part of ืืืืช ืืจืขื ืืืื.
ืื ืื ืชืฉื ื ืืช ืืืื ืืืืื; ืืืื ืชืืืื ืืช ืขืืืชื ืืื ืชืฉื ืขืืื ืืืื ืื ืื ืชืงื ืืื ืชืืจ ืืช ืื ื ืขืื ืืืืืช ืืจืขื ืืืื; ืื ื ืืณื
ืืื [ืจืณ ืฉืืขืื ืื ืืืขืืจ] ืืื ืืืืจ: ืืฉ ืื ืืืืจืื, ืืงืฆืชื ืืืืืืื ืืืชื ืืืงืฆืชื ืืฉืืืื ืืืชื. ืืืื ืืช ืืืืืืื ืืฉื ื ืืช ืืืฉืืื, ืืคื ื ืฉืืืืืื ืืืืื ืืืื ืืขืืื ืืื ืืืืฉืืื ืืืฆืืื ืื ืืขืืื.
But there is a limit: you have to know how to rebuke, and when to rebuke:
ืื ืื ืืจืืื ืืืืืจื ืืืจ ืืืื ื ืฉืืืื ืืืืืืื? ืฉื ืืืจ: ืืึนืึตืึท ืชึผืึนืึดืืึท. ืืืืืื ืืื ืงืื, ืื ืื ืฉืืืืืจ ืืืืืืื ื? ืชืืืื ืืืืจ: ืชึผืึนืึดืืึท, ืืื ืืงืื. ืืืื ืืคืืื ืืฉืชื ืื ืคื ืื? ืชืืืื ืืืืจ: ืึนื ืชึดืฉึผืึธื ืขึธืึธืื ืึตืึฐื.
ืชื ืื, ืืืจ ืจืื ืืจืคืื: ืชืืืื ื ืื ื ืื ืืฉ ืืืืจ ืืื ืฉืืงืื ืชืืืื, ืืคืืื ืืืจ ืื โืืื ืงืืกื ืืืื ืขืื ืืโ, ืืืืจ ืื โืืื ืงืืจื ืืืื ืขืื ืืโ.
ืืืจ ืจืื ืืืขืืจ ืื ืขืืจืื: ืชืืืื ื ืื ืืฉ ืืืืจ ืืื ืฉืืืืข ืืืืืืโฆ
โฆืขื ืืืื ืชืืืื? ืจื ืืืจ: ืขื ืืืื, ืืฉืืืื ืืืจ: ืขื ืงืืื, ืืจืื ืืืื ื ืืืจ: ืขื ื ืืืคื. ืืชื ืื: ืจืื ืืืืขืืจ ืืืืจ: ืขื ืืืื, ืจืื ืืืืฉืข ืืืืจ: ืขื ืงืืื, ืื ืขืืื ืืืืจ: ืขื ื ืืืคื.
Itโs too easy for the ืืฆืืื of ืืืืื to become a weapon, to become the ืขืืืจื of ืื ืชืฉื ื ืืช ืืืื ืืืืื.
Call-Out Culture is when someone says or does something problematic, and subsequently faces criticism from people who disagree, or who want to correct them.
However, somewhere along the line, call outs started shifting in purpose. Where, once, they were used as tools against abuse, people began building a name for themselves through call outs. The personal connection was lost and it became a social performanceโฆ
Call outs have morphed into a tool for maintaining a social order.
And now we come to the end of book one of ืกืคืจ ืืฉืื. The next perek starts with (ืืฉืื ื:ื)โ ืืฉืื ืฉืืื again; itโs a new book. Shlomo concludes with an inclusio:
ื ืชืืืช ืืืื ืืจืืช ืืณ; ืืืขืช ืงืืฉืื ืืื ืื
ืื ืื ืื ืืจืื ืืืื; ืืืืกืืคื ืื ืฉื ืืช ืืืืื
ื ืืฉืื ืฉืืื ืื ืืื ืืื ืืฉืจืืื ื ืืืขืช ืืืื ืืืืกืจ; ืืืืื ืืืจื ืืื ืืโฆ ื ืืจืืช ืืณ ืจืืฉืืช ืืขืช; ืืืื ืืืืกืจ ืืืืืื ืืืื
We are social primates; we have to interact with others in order to survive. That is why ethics results in ืืจืื ืืืื and ืืืกืืคื ืื ืฉื ืืช ืืืื. It teaches us how to act in society.
There are many systems of ethics, but ืืฉืื's message is that if we, as finite human beings, try to create our own, they will inevitably fail. We need to go back to the infinite wisdom and the source of all reality, ืืจืืช ืืณ, as the basis for our ethics.
And then Shlomo adds an important point: your decisions are your responsibility. You have free will and therefore responsibility:
ืื ืืืืช ืืืืช ืื; ืืืฆืช ืืืื ืชืฉืื
To summarize:
In this section, wisdom and folly are presented symbolically as two women who generously proffer their wares. Both of them address the simple folk, who must choose between them.
And Shlomo ends with a slightly changed metaphor. Before the ืืฉื ืืจื was clever and alluring; here Shlomo concludes that she is as foolish as those she is trying to entice.
ืื ืืฉืช ืืกืืืืช ืืืื; ืคืชืืืช ืืื ืืืขื ืืื
ืื ืืืฉืื ืืคืชื ืืืชื ืขื ืืกื ืืจืื ืงืจืชื
ืื ืืงืจื ืืขืืจื ืืจื; ืืืืฉืจืื ืืจืืืชืื
ืื ืื ืคืชื ืืกืจ ืื ื; ืืืกืจ ืื ืืืืจื ืืื
ืื ืืื ืื ืืืื ืืืชืงื; ืืืื ืกืชืจืื ืื ืขืื
Note that her appeal is the same as the ืืืื:โ ืื ืคืชื ืืกืจ ืื ื; ืืืกืจ ืื ืืืืจื ืื. But her ethical advice is antithetical to ethics: complete nihilism. ืืื ืื ืืืื ืืืชืงื means that the only rule is to violate the rules.
But that only leads to the destruction of society. Such nihilists are ืจืคืืื, ghosts.
ืืื ืืืข ืื ืจืคืืื ืฉื; ืืขืืงื ืฉืืื ืงืจืืืื
The book of Proverbs tells us โStolen waters are sweetโ (Proverbs 9:17). This corresponds to the special sense of achievement that we sometimes feel when weโve gotten away with something. But this same book of Scriptures tells us โOne who hates gifts will liveโ [ืึฐืฉืืึนื ึตื ืึทืชึผึธื ึนืช ืึดืึฐืึถื] (Proverbs 15:27). Life and vitality are our portion when we desire only those gifts which we deserve and which God sends us in a proper fashion.