**A FURTHER EXPLANATION OF THE VERSE: “MORE THAN THESE, MY SON, BE CAUTIOUS: COMPOSE BOOKS WITHOUT LIMIT, AND MUCH STUDY IS WEARINESS OF THE FLESH”**¹ Translator’s note: In this chapter, the Netziv lays the foundation for his interpretation of Eccl. 12:12 described in chapter 10. Most of this chapter is devoted to demonstrating that the word “beni,” usually translated as “my son,” can also in certain contexts be translated as “scholar.” WE WILL NOW INFER concepts crucial to our objective of explaining the verse: “More than these, beni [my son], be cautious, asos [compose] books without limit, and much study is weariness of the flesh.”² This verse is difficult to understand [for several reasons]. If Solomon is warning people not to produce many books,³ (at the beginning of chapter 2) argues that the word hizaher (be cautious) always refers to something that one should not do. the verse should have stated me’asos, “of [composing books].” Further, if the verse is to be understood as warning one not to compose too many books, what would be the limit as to how many one could or could not compose? Is it possible, Heaven forbid, that Koheles might be warning others not to enhance the Torah more than what it was during his time? In addition, [if Solomon is warning others not to record the Oral Law, it would already have been known from the Torah] during Solomon’s time that writing books in order to instruct others would have been forbidden – “that which is oral you are forbidden to say in writing.”⁴ 60b states: “It is written: ‘God said to Moshe: “Write for yourself these words” (Ex. 34:27). But it is also written: ‘According to [by the mouth of] these words!’ How can this be? That which is written you are forbidden to say orally, and that which is oral, you are forbidden to put in writing.” Moreover, what is the warning not to engage in “much study?” Certainly, one should study the mitzvos as much as possible! Rather, as we will soon explain, the interpretation of this verse must be the opposite [of what we have just suggested].

footnotes: ¹ Eccl. 12:12. ² Ibid. ³ The Netziv may be referring to R. Yonah Ibn Yanach, who in his Sefer ha-Rikmah ⁴ Tractate Gittin

First we need to understand the meaning of the word, beni, “my son,” as its usage here is unclear. In Proverbs, [Solomon,] through Divine inspiration, conveys statements uttered by the mouth of wisdom,⁵ and thus it is well understood that wisdom and understanding [in Proverbs] are represented by em, “mother.” As it states in Tractate Berachos 57a, “One who cohabits with his mother in a dream may expect to obtain understanding, for it is written, ‘ki im – for if – you call out to understanding.’”⁶ It is clear [from what the She’iltos states] in the hashmatos⁷ means omissions. The Netziv used other manuscripts in order to supplement missing portions of the She’iltos. See Pesah Ha’amek, Section 3, os 3, where the Netziv refers to how he received additional manuscripts of the She’iltos from Paris and Vienna. of the Torah passage Mishpatim⁸ 58, os 15. that [this exegesis] was inferred from im being written with the vowel tzereh, such that it is to be pronounced as em, [meaning “mother]. This is recorded by our master in his [original] handwriting. [That is, by vocalizing im as em, the verse reads, “As em [a mother] you shall call understanding”]. It is for this reason that [one could argue that in the Book of Proverbs], understanding is personified as one, [a mother] who expresses longing for Israel, as represented by the word, beni, “my son.” However, Ecclesiastes, which relates to the investigations of Koheles [in the natural sciences], and [based on the context of] the [above-mentioned] concluding verse [of Ecclesiastes], there is no room for suggesting [that beni expresses] longing.

footnotes: ⁵ For example, see Prov. 5:1: “My son, take heed of my wisdom; incline your ear to my understanding.” ⁶ Prov. 2:3. ⁷ Hashmatos ⁸ See Sh’iltah

We find another ambiguous usage of beni in Scripture due to the theme and context. When Ezekiel depicts the cruel and powerful sword of Nebuchadnezzar, he says: A sword! A sword has been sharpened and polished. It has been sharpened to inflict slaughter; [therefore] it has been ground to a brilliant polish. How can we rejoice? Beni – My son – it scorns the rod and every stick…. There is a trial; and what if he disdains even the rod? It shall not be, says the Lord God.”⁹ On the whole, this statement [of Ezekiel] is difficult to understand, and in particular, the usage of the word beni, which represents longing, does not belong here [in the context of slaughter].

footnotes: ⁹ Ezekiel 21:14, 15, 18.

[However], I believe that the word beni has two meanings: one [that relates to construction] since one’s male offspring is called ben, which is a derivative of binyan, “building,” for the male builds his father’s house [i.e., his family]. Also, female offspring is called bas, with the main form of bas being really benas. As in Aramaic, where we find that a male child is called bar and a female child a baras,¹⁰ [son], appended with the letter tav, thus becoming beras. so in Hebrew, the main form of the word bas is benas;¹¹, with the addition of the letter tav, forming benas. a proof being that the plural of bas is benos. Benas is also a derivative of binyan [“building”], and the reason for the addition of the letter tav to the root of ben [to form benas], is to lessen the effect of the female’s “building up” of her [father’s house] in contrast to how a male “builds up” his father’s family. For a female [is limited to] extending her father’s house by combining her father’s family with another’s or by building up her husband’s family. Although it is [obviously] impossible [to achieve these ends] without her, as she participates in the building of the world, [relative to her father’s family itself, her “building” is of a lesser effect].

footnotes: ¹⁰ The Aramaic word for “daughter” is composed of bar ¹¹ The word for “daughter” consists of the word for “son,” ben

The second connotation [of beni] is one who possesses intellect and understanding, and the ability to delve deeply into a matter and produce novel insights from the words of the Torah. [Such a person] is called ben because [in this case, the word] is derived from the word tevunah, understanding. Tevunah is also [derived from the word] binyan [“building”], for when one [applies deep analysis to the Torah], he ties one matter¹² 14a. to another until he produces a tower that blossoms with the spirit of wisdom. [A person who possesses intellect and understanding] is represented by the word beni, even though a speaker is not referring to his son, [i.e., the possessive form], as the word beni is a noun, [and in many instances it is not to be translated as, “my son”]. For the letter yud is appended [to the noun] as we find with the word nirdi,¹³” (sent forth its fragrance) as “Nard sent forth its fragrance,” rather than “My nard.” in which the yud is added [to nard], and it is not to be translated as “my spikenard,” but as “spikenard.”¹⁴ There are many [examples where we find nouns appended with a non-possessive yud].¹⁵ may be added to a noun to denote a special class. For instance, the Hebrew word for son, ben, is derived from the word binyan (building) since the son builds his father’s house, but when it is appended with a yud in certain contexts it means one who builds structures of knowledge. The Netziv in Rinah shel Torah writes that nirdi denotes a special class of nard. The wild nard that grows in the desert possesses a scent of lesser quality.

footnotes: ¹² See Tractate Hagigah ¹³ See Song of Songs 1:12. The Netziv translates the word “nirdi ¹⁴ Nard is a plant from which a spice and ointment are made. ¹⁵ According to the Netziv, the letter yud

(Netziv’s addendum – We find beni used in a figurative sense in Bereshis Rabbah on the Torah reading Miketz. When he did not agree with an analysis of his students, R. Tarfon would say to them, “Beni shall not go down with you,” [meaning, “Beni, a scholar who possesses understanding, would not agree with you and would not go along with your in-depth analysis.”¹⁶ that beni can represent a scholar who possesses understanding. – end of Netziv’s addendum)

footnotes: ¹⁶ Thus we can see from this Midrash

One who possesses intellect in other areas of wisdom is called a bas – benosin the plural – because the main result of studying the other areas of wisdom is not to build the spiritual world but rather to enhance the structure of Torah. The other sciences are intertwined with [the application of] many Torah laws. A proof of this may be found in Midrash Rabbah, parasha 90: [When Scripture states]: “Benos saw her and acclaimed her;”¹⁷ it is referring to the tribes [of Israel], as it states: “[Their] fame was heard in Pharaoh’s house, saying: Joseph’s brothers have come.”¹⁸ [When the former verse continues], “Queens and concubines praised her,” it is referring to Joseph, [as it states]: “Pharaoh said to his servants: Can we find such a one as this?¹⁹ “

footnotes: ¹⁷ Song of Songs 6:9. ¹⁸ Gen. 45:16. ¹⁹ Gen. 41:38.

It may seem odd that Pharaoh’s house would be represented by benos. However, it is consistent with the above explained [definition of benos]. “Pharaoh’s house” refers to the sages of the House of Pharaoh, who rejoiced [with the arrival] of Joseph’s brothers, for it was well known that the Hebrews were knowledgeable in all areas of wisdom. They realized that upon their arrival, much knowledge would be received from them, thus increasing their learning. It is for this reason that [Egypt’s sages] are referred to as benos.²⁰

footnotes: ²⁰ As they were sages in the secular sciences.

This is [consistent with] the wording of the verse, “Benos [daughters] of kings are with your precious ones; the shegal,” etc.²¹ It was previously explained [in chapter 5], the exegesis of the Sages of blessed memory in Tractate Rosh Hashanah 4a that [“daughters of kings”] refers to those who diligently study the Torah with an intense love. The Torah helps those who reach such a level to understand the other types of wisdom and thus learn those areas of Torah that require [secular knowledge] to fully comprehend them. “Daughters of kings” refer to the various forms of knowledge possessed by the kings of the nations of the world. “Are with your precious ones,” mean that the nations of the world, will hold you in high regard [as “precious”], for he who is learned in Torah and is also wise in secular knowledge causes the Torah’s to be held in higher regard – that the Torah is the main structure of the world.²² on Gen. 45:16.

footnotes: ²¹ Psalms 45:10. ²² See this verse explained in Harhev Davar

One should now understand that every occurrence of the word beni in Proverbs, uttered by the mouth of wisdom, does not denote yearning,²³ is translated as “my son,” this would symbolize how Israel relates to understanding, which is represented by “mother.” That is, the understanding that is contained within the Torah yearns to join with her son, the people of Israel. but is in fact a noun that represents a scholar who deeply studies the Torah’s wisdom. Proverbs is exhorting this type of person, and is not directed toward the multitudes of Israel. Even those who fear God and hold His mitzvos dear are not at the intellectual level of those immersed in Torah study. It would be incomprehensible [to them], unlike someone involved in observation and analysis. This is unlike the section of Proverbs from chapter 10 [through chapter 30] describing ethics and etiquette applicable to all of Israel.²⁴ in that section denotes longing. In chapter 31, Proverbs then reverts to reproaching Torah scholars in particular when it states: “The burden with which his mother corrected him. What, O beri, and what, O barof my womb? And what, O bar of my vows?”²⁵ [my son], and what, bar [son, of my womb]? And what, bar [son, of my vows]?” The Netziv rejects this translation. “The burden with which his mother corrected him,” is referring to understanding, as we explained above [“mother” refers to understanding]; and understanding, she, calls to them: “And what, beri.” [Beri] is not Aramaic,²⁶ and bar are Aramaic, since the Aramaic language was not the spoken vernacular until the time of the Babylonian exile. Another opinion is that this chapter was added by the Men of the Great Assembly, as stated by the Vilna Gaon on Prov. 24:23. and not to be translated as “my son”. Rather, it is a [Hebrew] noun [derived] from the word barur, [meaning that which is clear]. [Beri] denotes one who clarifies the words of understanding.²⁷, the yud in beri is unrelated to the noun’s possessive construct. [Pertaining to the words]: “And what, O bar of my womb” [“bar” does not mean “son,”²⁸” is Hebrew, not Aramaic. but] is an adjective [meaning “pure”]. Just as a fetus whose formation is completed little by little within the darkness of its mother’s womb, so is the structure of wisdom and its clarity accomplished. At first it is slowly fashioned within the bowels of the observer, surrounded by the darkness and obscurity of thought, [after which] the spirit [of life is fashioned] from his understanding.²⁹ [Pertaining to] the phrase, “And what, O bar of my vows,” [bar] is also an adjective [translated as “pure”], meaning that the Torah assists one to achieve clarity [in his understanding], as [wisdom] promises: “I love those who love me, and those who seek me earnestly shall find me.”³⁰ We therefore find that the clarity [of understanding the Torah] is achieved through vows [to study Torah].

footnotes: ²³ If beni ²⁴ Beni ²⁵ Some translate this verse as follows: “What, beri ²⁶ The Netziv appears to align with the opinion that Proverbs contains no Aramaic. Chapter 31, which begins with the introduction, “The words of King Lemuel,” are Solomon’s words. Lemuel is another name for Solomon. If this was composed by Solomon it would be very difficult to argue that beri ²⁷ Similar to beni ²⁸ The word “bar ²⁹ A play on words taken from Job 20:3: “Out of my understanding, my spirit answers me.” ³⁰ Prov. 8:17.

Returning to the subject [of understanding Ezekiel 21:14, 15: A sword! A sword has been sharpened and polished. It has been sharpened to inflict slaughter; [therefore] it has been ground to a brilliant polish. How can we rejoice? Beni scorns the rod and every stick…. There is a trial; and what if he disdains even the rod? “It shall not be,” says the Lord God.³¹] Beni [in those verses] refers to one who deeply penetrates the wisdom and understanding of the Torah. In addition, with God’s assistance, we have explained in my compilation Ha’amek Davar³² that the Torah is referred to as a sword. Tractate Shabbos60a³³ explains [“sword,”] as in, “Gird your sword upon your thigh, O mighty one, your glory and your majesty,”³⁴ “to refer to the words of the Torah.” [This metaphor] teaches us that the Torah protects those who study it as if it were a sword in the hand of the valiant. [Pertaining to this verse], I explained many Talmudic statements, the expressions of the Ancient Ones, at great length, as clearly explained in Harhev Davartowards the end of the Torah portion, Bo.³⁵ on Ex. 13:15. This is also stated explicitly in the beginning of chapter 20 of Avos de-Rabbi Nassan, “He who places the meditations of the Torah upon his heart, the fear of the sword is removed from him,” etc.

footnotes: ³¹ Ezekiel 21:14, 15, 18. ³² Ex. 13:16. ³³ I found it on 63a. ³⁴ Psalms 45:4. ³⁵ See Harhev Davar

Ezekiel foresaw that the sword of Nebuchadnezzar was approaching to destroy the people of Israel beyond measure. [And though this transpired], many of the Sages of Israel and giants in Torah were saved. This is expounded in the [section of the] Sifrei, in Ha’azinu, relating to the verse “infants together with white-headed elders.”³⁶ [Scripture states]: “He [Nebuchadnezzar] exiled… all the military men seven thousand, and the craftsmen and the gate sentries one thousand; [and the king of Babylonia brought them into exile into Babylon].”³⁷ What sort of war do people bound in fetters and chains wage? Rather, they were mighty men of Torah who waged the war of Torah [through pilpul].

footnotes: ³⁶ Deut. 32:25. ³⁷ II Kings 24:15, 16.

Also during the days of Zedekiah towards the end of the period of the destruction of the [First Temple were the Sages spared], as it states in Shemos Rabbah, parasha 24, “Is this the way you repay the Lord, you naval and unwise people?”³⁸ This verse refers to the generation of Jeremiah; they were a “naval people” because they produced nevelos, “corpses,” for it says, ‘They have given the dead bodies of Your servants to be food unto the birds of heaven.’³⁹ Why? Because their wise were absent, as it says [and should be translated as], “You naval people, lacking wise ones.”

footnotes: ³⁸ Deut. 32:6. ³⁹ Psalms 79:2.

Behold, we see that the sages remained alive [throughout the destruction, as the “wise ones” were no longer there when the other Israelites were made into “corpses”]. Not that Nebuchadnezzar loved the sages of Israel, but rather the power of the Torah shielded them, and rescued the sages of Israel from whatever place [whether it was] one from a city, [or] two from a family, bringing them to Jerusalem,⁴⁰ from which they were taken alive into exile. This happened during the destruction of the Second Temple, when the sages of Yavneh were saved by R. Yohanan ben Zakkai.⁴¹ 56b. All of this is what Ezekiel was expressing, for the greatness of the sword [of Nebuchadnezzar] came for two purposes: one, as its plain meaning, to butcher countless people, and two, to gladden the soul of Israel – that the staff of the beni, the Talmudic scholar, “scorns the rod and every stick.” Every forest was destroyed by Nebuchadnezzar’s sword. A slender, lightweight rod [a people lacking scholars], cannot withstand it [the sword] – yet the scholar could stand against it. The prophet adds, “There is a trial, and what if he disdains even the rod? It shall not be, says the Lord God.” The [Torah] had placed the greatness and strength of the sword [of Nebuchadnezzar] under trial, for though at the time of Ezekiel’s prophecy it had destroyed and laid waste all the cities of Israel, [“it shall not be”], it did not conquer Jerusalem. [It was observed] that for cities lacking a single scholar – in other words, a “rod that denigrates,” those cities had no survivors. We should rejoice with [at least] knowing the greatness of the power of Torah, and the merit [provided to those who study her, for Jerusalem was spared. We thus learn the strength of the Torah, for a single scholar can save an entire city].

footnotes: ⁴⁰ See Jer. 3:14. ⁴¹ See Gittin