The name of this book of wisdom,Ā Mishlei, is translated to English as āProverbsā, but that is perhaps too limited a designation. The Hebrew wordĀ mashal,Ā from which the nameĀ MishleiĀ is derived, is more akin to an extended metaphor than a pithy saying.
Sefer MishleiĀ contains the collected wisdom ofĀ Shlomo, the wisest king to sit on the throne inĀ Jerusalem. InĀ MelachimĀ I 3:5-14, the Bible relates how this son of KingĀ DavidĀ achieved such greatness.Ā HashemĀ appeared toĀ ShlomoĀ in a dream and offered him whatever his heart desired. Young KingĀ ShlomoĀ asked only for the wisdom to guide Godās people in righteousness. So pleased was the Lord withĀ ShlomoāsĀ request that HeĀ grantedĀ ShlomoāsĀ wish and in addition,Ā alsoĀ him great wealth and success.
Sefer MishleiĀ refers toĀ the fear ofĀ HashemĀ as āthe beginning of wisdomāĀ (1:7), noting that recognition of His hand in the world is the source of all understanding. It admonishes the wise to seek out similar companions andĀ toĀ avoid the fool andĀ theĀ temptress, promising reward for the hard-working and dedicated, and suffering for the lazy andĀ theĀ wicked.
On the surface, the lessons ofĀ Sefer MishleiĀ seemĀ straightforward, but in his own introduction to the book, KingĀ ShlomoĀ promisesĀ thatĀ great secrets lie behind his words. The metaphors in the text can be understood both literally and figuratively, and can be projected onto a number of different situations.
Throughout the text, wisdom isĀ personifiedĀ as a righteous woman, while temptation isĀ representedĀ by the harlot. KingĀ ShlomoĀ tells the reader thatĀ HashemĀ founded creation itself on wisdom, making order out of the chaos. That wisdom has been understood to be GodāsĀ Torah, and following its precepts will earn the faithful His reward.
Later chapters ofĀ SeferĀ MishleiĀ citeĀ AgurĀ son ofĀ YakehĀ and KingĀ LemuelĀ as sources for the parables contained within. Jewish tradition considers both to beĀ monikersĀ for KingĀ Shlomo,Ā asĀ AgurĀ means ācompilerā andĀ LemuelĀ means āfor Godā.
The final chapter of the book, chapter 31, includes the beautiful passageĀ entitledĀ āA Woman of Valor.ā This poem, like everything else inĀ Sefer Mishlei, can be understood literally,Ā as a description ofĀ the ideal woman. However,Ā in Jewish tradition it has been explained asĀ aĀ referenceĀ to the matriarchĀ Sara, theĀ TorahĀ or even theĀ Shabbat. In fact, it is customary in many Jewish homes to sing this poem on Friday night around theĀ ShabbatĀ Table,Ā while welcoming the Sabbath Queen.Ā According toĀ MetzudatĀ David,Ā ShlomoĀ chose to end his book of wisdom with a praise of theĀ woman ofĀ valorĀ as aĀ tribute to his mother,Ā Batsheva, from whom who learned much of the wisdom contained within.
The Israel BibleĀ is the worldās first Tanakh (Hebrew Bible) centered around the Land of Israel, the People of Israel, and the dynamic relationship between them.
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