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Discussion Guide For

Mishlei: A Modern Commentary on Proverbs

Edited and translated by Leonard S. Kravitz and Kerry M. Olitzky

Discussion Guide Created
by Eric Eisenkramer

Introduction

The Book of Proverbs is like an ethical will. Imagine what wisdom and knowledge you would want to pass on to your children and grandchildren. What has life taught you? How can you live with integrity and avoid all of the dangers and temptations of this world? The author of Proverbs takes all of his hard won experience and tries to pass it on to us in the form of simple and short sayings of wisdom. Yet Proverbs was written not only for the common Jew but also for those in the upper-echelons of society, especially young leaders, in order to instruct them in wise leadership and in the proper ways of conducting their personal lives.

For us, the Book of Proverbs is a cherished source of religious wisdom and teaching. Some proverbs seem outdated and perhaps difficult to accept. Yet others use incredible imagery to provide us with invaluable guides and reminders of how to live our lives. As you encounter the Book of Proverbs and its unique style of teaching great truths in a very compact form, you will plumb some of the depths of Jewish tradition and hopefully begin to find what we all continually seek, wisdom.

Introductory Questions

1. The Book of Proverbs has many purposes: to offer the experience of many people to the reader (page 1), to serve as a "how-to" manual for leaders (page 2), and to help us navigate the future based on the wisdom of the past (page 3). Discuss the value of each of these purposes. What other benefits can we gain from studying these wise sayings? Why might leaders have a special need to study the past?

2. Kravitz and Olitzky suggest that perhaps Solomon did not write the Book of Proverbs, as taught by Jewish tradition. Rather, the book was attributed to Solomon since he was known as a man of great wisdom (page 1). Why else would an anonymous author declare that Solomon wrote the Book of Proverbs? Does this debate over the true authorship of Proverbs make the book any less valuable in helping us find meaning and truth?

3. If the Torah wants us to act, Proverbs wants us to reflect and learn from our past (page 11). Does our American culture encourage this kind of contemplation of our lives, or do we simply try to accomplish goals and get things done? Read the selections entitled "Wisdom and Understanding" (page 14) and "Wisdom" (page 25). Do you agree that we negate the value of wisdom in twenty-first century America? When have you benefited from examining and contemplating your life?

4. The author of Proverbs wants the reader to acquire wisdom. What is the difference between wisdom and intelligence? Does wisdom have a moral and ethical aspect to it? Does wisdom come from God, from ourselves, or from both? As you read the Book of Proverbs, try to define exactly what the author means by wisdom and its relationship to intelligence, to ethics, and to God.

Questions for Proverbs Chapters 1-10

1. Proverbs often describes wisdom as a person, specifically as a woman. It is as if wisdom has a life and existence of her own. (See for example Proverbs 1:20-28.) Why do you think wisdom is depicted as female instead of male? Does this reflect the sexism of the author and his surrounding culture or does it serve as a compliment to women that such a valuable trait is considered female?

2. Examine the description of the evil person in Proverbs 2:12-15 (pages 20-21). According to Kravitz and Olitzky, what motivates this person to act badly? The Rabbis believe that we all have an evil urge within us (see "Yetzer Hara, Yetzer Hatov," page 23). Compare the Rabbis' view of evil in human nature to that of Proverbs. Do you agree with the Rabbis that an evil inclination is inherent to human beings? If not, why do people often act so poorly?

3. Proverbs 3:5-6 describes how God will help us if we trust in God. In the reading "God gives us hope" (page 38), Harold Kushner says that even though our good deeds might seem insignificant in the face of the evil of the world, God gives our deeds "a measure of eternity." Can God really help is in this way, getting involved in our lives, making our deeds count? Have you ever felt like God removed the "twists and turns of life's path" (page 28)?

4. In Proverbs chapter 3, wisdom offers incredible rewards to those who obtain it, such as healing (3:8), happiness (3:13), riches (3:14), long life (3:16, 3:18), good sleep (3:24), and peace (3:25). Do you think the author of Proverbs literally meant that wisdom brings a person long life and riches? In a metaphorical sense, how can great wisdom help a person find happiness and even sleep better?

5. In the reading "Seeing What Needs to Be Done," Lee Meyerhoff Hendler writes that we should approach the commandments of Torah not as optional good deeds but as part of our responsibility in relationship with God (page 48). Do you agree that we should look at Torah as a set of required acts in order to bring God into our lives? How much choice should we have in deciding which commandments to follow or neglect?

6. In the Book of Proverbs, as in much of Jewish tradition, sex is considered natural and healthy but also very powerful and thus demanding a certain degree of regulation. Review Proverbs 5:3-8 and 5:15-19 along with the commentary of Kravitz and Olitzky. Compare the Jewish approach to sex and marriage as seen in the Book of Proverbs to that of mainstream American culture. What do you find of value in the Jewish view of sex as seen in Proverbs?

7. In chapter 6 (6:24-26) and chapter 2 (2:16-19), we encounter very explicit language that depicts the foreign woman as extremely dangerous to the normal Jew. However, the message of this Proverb, even though couched in sexist language, seems important and worth noting: "Illicit sex can cost you your money or you life" (page 65). What should we do about sexist language and imagery in the Jewish tradition? Should we use English translation to cover up the sexist elements and present a more benign text? Will the message lose its power if we change the imagery?

8. The Book of Proverbs speaks out very harshly against adultery as a great sin and as very dangerous since the husband of the woman will seek revenge (6:27-35). For the Rabbis, adultery was such a great transgression that one should die rather than sleep with a married spouse (see "Adultery" page 68). Has adultery become more accepted in our contemporary American culture? Should Judaism more actively speak out against adultery or do we run the risk of becoming a fundamentalist faith that monitors all aspects of a person's life?

9. Chapter 7 of Proverbs reads almost like a movie, describing in great detail all of the fantasies and temptations that a young person might face in trying to control his sexuality and not commit adultery (7:6-22). Should our Jewish texts deal with issues of sex and temptation so explicitly? Discuss the Jewish value of facing our shortcomings and false desires.

10. The Book of Proverbs describes how God created wisdom before anything else in the world. Moreover, we read that wisdom was not simply an abstract idea but God's child who "played before the Almighty at all times" (8:30). What is the relationship between wisdom and God? With all of its power, does wisdom seem almost like a secondary deity? Or is this image of wisdom as existing before the world simply a way of describing its great value?

11. Proverbs 9:10 repeats a central belief of the author of Proverbs: "The beginning of Wisdom is the fear of Adonai." (See also 1:7.) Must we believe that God exists in order to have wisdom? What about the brilliant scientist who does not believe in God but certainly has a great understanding of the world? Is there a difference between the intelligence of a scientist and wisdom? In your view, is God the source of wisdom in the world?

12. According to Kravitz and Olitzky, the verse "Hatred stirs up controversies, but love covers all offenses" (10:12) means that we assume the worst about those we hate and the best about those we love. Describe a time in your life when this deep truth proved accurate. How do we often let our judgment of others affect how we deal with them, especially when we are in positions of power? When do we not reprove loved ones when this is best possible thing we could do for them?

13. Review Proverbs 10:8-11, 10:13-14, and 10:18-21, and discuss how the wise person watches his or her speech carefully and the importance of silence and contemplation. Then compare the perspective of the Book of Proverbs to that of the Rabbis as described in "Deceitful Speech" (page 106) and to a modern viewpoint as seen in "The Power of Words" (page 106). Today, with computers, e-mail, and mass printing, have we lost our sense of the power of words and the danger of their misuse? What can we learn from Proverbs and the Rabbis about how to monitor what comes out of our mouths?

Questions for Proverbs Chapters 11-20

1. A repeated theme in the Book of Proverbs is that the wicked will be punished and the righteous rewarded in this world (11:5-8, 19-21). Centuries later, the Rabbis taught that God's reward and punishment occurred in the next world. (See "Reward and Punishment," page 116.) In both cases, God does not let evil exist forever without retribution and eventually brings justice to the world. We might see evil in the world right now, but God will fix it in the end. Do you find these explanations of how evil can exist in the world meaningful? How do you deal with the fact that many righteous people suffer while others commit terrible sins and remain successful? (Note: Theologians call this difficult problem theodicy: how evil can exist in a world created by a good God.)

2. Chapter 11 of Proverbs offers much practical advice on the ethical use of money. Review this Jewish approach to wealth and compare it to American culture, which seems to encourage spending and materialism. Specifically, Proverbs states that one who gives more will become rich (11:24-25). Does the author of Proverbs mean this in a spiritual or physical sense?

3. Chapter 12 of Proverbs seems disjointed, a series of teachings whose connection to one another appears rather tenuous. Create a brief outline that will define the structure of the text. Examine the proverbs verse by verse, listing the images used and the ideas or moral teachings conveyed. Then look for the possible transitions from one block to another. To what degree do you think that the Book of Proverbs is finely crafted as a work of literature?

4. Review the section entitled "The Commentators" that discusses Rashi, Ibn Ezra, and Gersonides (pages x-xi). What is the general approach of each commentator in trying to understand the Book of Proverbs? What does each one read into the text of Proverbs in order to add a new level to our understanding? Now examine Proverbs 13:8, 13:9, and 13:11, and discuss how each commentator's perspective comes out in these specific cases. In your view, does this "reading in" of new ideas to the text of Proverbs add to or diminish it? As you continue to encounter Rashi, Ibn Ezra, and Gersonides throughout the book, discuss how their varying goals and perspectives come to the surface in their comments.

5. For the author of Proverbs, the antithesis of the wise person is the fool. Examine a few of the following verses along with the commentary of Kravitz and Olitzky to see how exactly the book of Proverbs defines such a person: 1:4, 1:22, 8:4-5, 9:12-13, 10:8, 10:14, 12:15-16, 14:8-9, 14:15, 14:29, 14:33. What role does speech in particular play in describing an unwise person?

6. Chapter 15 of Proverbs discusses the value of reproof and accepting criticism (15:5, 15:12, 15:31-32). In fact, the Torah even commands us to reprove our neighbors (Leviticus 19:17). How can we fulfill this commandment without damaging egos and harming our relationships with others? What role does intention play in offering constructive criticism? When have you benefited from a reproof? How was it offered?

7. Kravitz and Olitzky discuss the idea of chesed v'emet, steadfast love and truth, a type of good deed that cannot be repaid in any manner. For example, burying the dead qualifies as chesed v'emet since the deceased person cannot offer you a reward (16:6). What other kind of acts fall into this "highest level of disinterested piety"? In the reading "Becoming Possibly Holy" (page 168), the author discusses good deeds that have rewards even beyond our lifetimes. How can a good deed transcend time and even death?

8. The Book of Proverbs discusses the joy and pain of our relationships with friends and family. Examine the wisdom of Proverbs regarding friendship in 17:17-18 and 18:24. What are the limits of friendship? Do you agree that "when it counts, even the love of a neighbor does not last forever"? How can a friend come through in a true time of need? Now examine the approach of Proverbs towards family members as seen in Proverbs 17:17 and 18:19. How does the Book of Proverbs describe the joy and pain of family relationships? What difficulties are inherent in family that exist nowhere else?

9. Review the following verses in the Book of Proverbs that discuss poverty: 10:15, 15:15-17, 17:1, 18:23, 19:1, 19:4, 19:7, 19:22. How does the Book of Proverbs understand poverty? Is a lack of wealth the worst thing that can happen to a person? What realistic consequences of being poor appear in the text?

10. The issue of freewill, our ability to make decisions and control our own destiny without God's direct involvement in our lives, is discussed in Proverbs 20:24 and the reading "Free Will" (page 204). The Rabbis of the Talmud offer their own view in the famous saying: "All is in the hands of God except for fear of God" (B'rachot 33a). How much freewill do you believe we actually possess? Is God involved in our daily lives at all? How can we be responsible for our actions if God plays a large role in what happens to us?

11. Proverbs 20:27 states: "The soul of the human is the lamp of God, which searches all the inner parts." How do you understand this vague teaching? Examine the interpretations of Rashi, Ibn Ezra, and Gersonides. According to these three commentators, what is the "lamp of God" and how does it help us? Might this verse suggest that the God-like parts within us can help overcome the base elements of human nature?

Questions for Proverbs Chapters 21-31

1. The Reform Movement is undergoing a return to ritual, adopting more and more elements of traditional Judaism in prayer and at home. For example, we see more kipot (yarmulkes) and tallitot in Reform temples and more people are beginning to observe some elements of keeping kosher. Proverbs 21:3 cautions us that God wants us to act ethically rather than offer sacrifices, i.e., perform ritual acts. Has Reform Judaism strayed too far from its prophetic vision of social justice and of tikkun olam, repairing the world? Do you think of Judaism as working towards a better world, or as going to temple and praying?

2. Earlier we discussed the idea that God's punishment eventually catches up to those who commit evil acts. Another perspective on God's justice is that the wicked are ensnared by their own evil acts just like a bird falling into a trap. Examine Proverbs 22:5, 22:25, and 1:15-19. In our world today, how might the wicked bring about their own destruction? Does God play a role in this type of justice for sinners, or does it happen automatically? Is the idea of the wicked ensnaring themselves easier to accept than the notion that God directly punishes people who commit evil acts?

3. Review the descriptions of the danger of excess drinking of alcohol in 23:29-35. How well does Proverbs understand the problems of excessive use of alcohol and alcoholism? Now look specifically at the teaching of the Rabbis in the commentary for verse 35. Why did the effort of the sons to cure their father of alcoholism not work? What role should the father play in achieving his own sobriety?

4. As Kravitz and Olitzky suggest, the Book of Proverbs was quite possibly written to offer sound wisdom to leaders. (See the commentary for Proverbs 1:5.) Review and discuss some of the leadership advice given throughout the book: the dangers of dining with a ruler (23:1-3), planning before waging war (20:18), maintaining the civil order (24:21-22), offering fair judgments (24:23-26), and proper etiquette in a royal court (25:6-7). Do these seem like sound ideas and policies for a leader? If you were writing a book of wisdom for political leaders, what advice would you include?

5. Proverbs 25:3 states that God hides certain knowledge from humans, but those with special abilities can obtain it. Examine the reading "The Account of the Creation and The Account of the Chariot" (page 253). How do the Rabbis feel about the desire of humans to know the hidden secrets of God? Is there some degree of knowledge that we can never acquire, no matter how advanced our science and technology? Has science gone too far in trying to unlock the secrets of our world, for example with genetic engineering and cloning? When can the search for knowledge harm us?

6. As noted by Kravitz and Olitzky, Proverbs 26:4 and 26:5 contradict each other. The former suggests that a person should not answer a fool lest he become foolish, while the latter teaches that one should answer a fool in order to humble him. How do you reconcile these two opposite teachings? Why would the author of Proverbs have no problem listing them one after another? In the Talmud, the Rabbis often try to solve contradictions by applying each statement to a different case. Think of possible situations that might apply to 26:4 and 26:5 that would resolve the problem.

7. Proverbs 27:4 compares three traits-wrath, anger and jealously-and suggests that jealously is the worst. Why is envy, which is seemingly subtle and hidden, the most powerful? Review Gersonides' explanation of the power of jealousy and discuss which of these three traits you feel creates the most harm in this world.

8. As described in Proverbs 28:8 and the reading "Charging Interest" (page 283), Jewish tradition frowns upon charging interest when lending money. Today we would never imagine taking out a loan without paying an extra few dollars every month. What are the benefits and consequences of charging interest in our society? Do you agree with W. Gunther Plaut that loaning money on interest puts too much power in the hands of absentee landlords rather than the people living in a place? Do you feel differently about lending money to family members or friends?

9. The Book of Proverbs promotes the necessity of physical discipline in raising wise children, as also described in the English proverb, "Spare the rod and spoil the child." Review Proverbs 22:15, 23:13-14, 29:15, and 29:17. Many parents reject a physical response to misbehavior but still claim that we do not discipline or punish our children well enough to teach them the consequences of their actions. Do you think American society teaches us to spoil our children? One stereotype of Jewish parents says that they are overprotective of their children and give them everything they want. Have we Jews become lax in helping our children grow into well-rounded adults by not giving them proper discipline?

10. Proverbs 30:15-16 describes a category of things that are never satisfied, no matter how much they acquire or absorb. For each of the four, explain why you think it is insatiable. What else would you add to this list? Are there some people and things in our world who will always need more no matter how much we give them? Another list of four objects appears in Proverbs 30:18-19. How does Gersonides understand this proverb? Are these four things as "wonderful" as described in 30:18, or are they dangerous?

11. With the return of many traditional rituals into the Reform Movement, some have suggested that we re-adopt the reciting of Proverbs 31:10-31, also known as Eishet Chayil, "A Woman of Valor," during the home ritual of Shabbat. In traditional Judaism, this practice is seen as a way for a man to praise his wife and as a description of the ideal female spouse. Read "A Woman of Valor" (page 317) and see if you think the depiction of women is meaningful or still remains too sexist for modern Jews. What images strike you as poignant and meaningful? Which descriptions seem to limit a woman's role in society and restrict her to the stereotypes of caregiver and one whose only domain is the home? Should we try to reclaim texts like this? How would you write a modern "Woman of Valor" or "Man of Valor"?