Nach Daily

Shlomo Hamelech opens this perek by contrasting the wise with the foolish. Wise people listen to their parents’ advice, while fools despise it. A person with wisdom is careful not to hurt others with words, while a fool uses words to be self-promoting and tear others down. One who is lazy has many desires that never get fulfilled, while one who is diligent, with steady work habits, flourishes. Many obtain money but still feel as if they have nothing, while others are poor but feel wealthy.

Passuk 9 says: “Ore Tzaddikim yismach, v’ner R’shaim yidach - the light of the righteous will rejoice, but the lamp of the wicked will die out.”

Rabbenu Yona explains that the nefesh, soul of the Tzadik is compared to light. Both the soul and light are eternal and will exist forever. As the light of the sun is intrinsic to the sun itself, the nefesh of the Tzadik is intrinsically bound up in Hashem and receives its light from the Source of life itself, God.

As the soul of the Tzadik is bound up with God, it's able to feel pleasure through doing mitzvos. The Tzadik is able to be happy even when tested with pain and challenges because his happiness is intrinsic, coming from another- worldly place.

In the next world, in Olam Haba, the Tzadik will encounter pleasure so great that it will be better than anything anyone on earth has ever experienced.

The Rabbenu Yona brings the Gemarah in Shabbos 88B which explains that a person who does mitzvos out of love, and is happy despite yessurim, discomfort and pain, is loved like the sun in its full strength. Again, we see how the soul of the tzadik is compared to the sun.

The perek goes on to say that taking advice from someone who’s wise is like a fountain of life. He can take that advice with him wherever he goes, utilizing it to guide himself throughout his life.

A person who surrounds himself with the wise will eventually obtain wisdom, but one who keeps company with negative people will adopt their mindset. Those who love their children will utilize proper discipline when necessary.

The perek ends in verse 25, with the famous passuk of “Tzaddik ochel l’sovah nafsho, u’beten Reshaim techsar - a righteous person eats to satisfy his soul, but the stomach of the wicked will always lack.”

The simple meaning of this is brought by the Metsudos: the Tzaddik does not desire fancy foods and delicacies; he only seeks to be satiated. Reshaim are constantly desiring delicious foods, but at the end of the day never feel satisfied with what they eat.

B’derech mussar, this is apropos for nowadays, as people are obsessed with food and dieting. In fact, there's a new word for this—such a person is called a “foodie!” The Tzaddik, however, is satisfied with very little and isn't always looking to eat more.

The Vilna Gaon explains this passuk to mean that the Tzaddik has emunah that Hashem will provide for him. He therefore eats very little and feels no need to stuff himself.

The Ramad Walli explains al pi Kabbala that the Tzaddik receives shefa, Divine flow, and is supposed to use that light to influence the world in which we live. The nefesh, soul, is the receptacle which receives Hashem's shefa with which it can rule over the person. If Tzaddikim were to receive more light than is necessary, they would become haughty. They would use Hashem's extra dose of shefa to destroy evil in this world. This would inadvertently cause Hashem's world to be destroyed, which isn't what God wants. Therefore, He gives a limited amount of light to the Tzaddikim so that they can use it to build, and not destroy.

This is the meaning of the passuk: the Tzaddik eats a little bit of physical food so that his soul can receive more spiritual light which acts as its true sustenance.

Stay tuned to the next episode of NachDaily. We’ll be moving on to Perek 14.

Thank you for listening and have a wonderful day.

Welcome everybody to NachDaily, covering the entire Tanach one perek at a time. Today we’re learning Mishlei, perek 12.

The perek opens with the words, “Ohev mussar, ohev da’as, v’soneh tochachas ba’ar - One who loves moral instruction loves knowledge, but one who hates rebuke is a boor.”

Accepting constructive criticism can be very difficult for many, as it's not always easy to hear mussar and focus on our shortcomings. Let’s focus for a moment on the person giving the mussar and rebuke. So many times, constructive criticism is given over in the wrong way, which can cause the other person to become defensive and may even exacerbate the problem.

Rebbe Nachman compares this to a person poking a bag of excrement. Sometimes the smell has settled but comes out even stronger when poked and prodded. So too, giving rebuke in the wrong way can cause a considerable amount of damage.

The inverse is true as well. We all contain a re’ach of Gan Eden, a fragrance of Gan Eden. A person who gives proper mussar and rebuke to others can increase their good fragrance, leading to inner strength, courage, and the resolve to mend their ways.

Moving on in the chapter, Shlomo Hamelech contrasts the behavior of the righteous with that of the wicked. Good people use their words to build others up, don't bend the truth, have a pure heart, can face themselves, and are humble and kind. They live satisfied, fulfilling lives.

Reshaim, evil people, use their words to create divisiveness, tear people down, constantly lie, harbor resentment and malice in their hearts, are full of arrogance, and are unable to face their true selves. They are dissatisfied with the type of food they eat and feel a general lack in life because they are never able to satiate all their desires.

A fool always considers himself right in his own eyes. A wise man can listen to other people’s advice.

The perek ends with passuk 28, which says, “Be’orach tzedaka chaim, v’derech n’siva al maves - The path of tzedaka is life, in the way of its path there is no death.”

The Alshich Hakadosh explains that from this we see the tremendous value and importance of doing mitzvos l’shem Shamayim, for the sake of Heaven. Everything in this world ultimately atrophies, disintegrates, and dies, including our money! One who gives tzedaka and acts with tzedek, righteousness, obtains true life for all of eternity.

This is in stark contrast to those who act with deceit and trickery. They cannot take their finances with them to the next world, nor do they gain any reward, because they didn't give tzedaka.

This should be encouraging to us all. Giving tzedaka and doing mitzvos l’shem Shamayim allows us to acquire a bit of nitzchiyus, eternity. No good deed ever gets lost, and no mitzva ever goes to waste. When we infuse our mitzvos with sincerity, honestly and simcha, doing them for Hashem, they are with us forever.

Stay tuned to the next episode of NachDaily, when we move on to Perek 13.

Thank you for listening and have a wonderful day.

Welcome everybody to Nachdaily, covering the entire Tanach one perek at a time. Today we’re learning Mishlei Perek 11.

Similar in style to the previous perek, this chapter contains verses that contrast each other with good and bad.

Shlomo Hamelech tells us that false scales are disgusting to Hashem, but proper ones are pleasing. As it says in the first passuk, “Moznei mirma to’avas Hashem v’even sh’laimah r’tzono, False scales are an abomination to God, but a full weight is pleasing to Him.” It should be noted that it's actually an issur, forbidden in the Torah, to use or own inaccurate scales. The Sefer Hachinuch counts using proper scales as Mitzva 259.

The Vilna Gaon warns us that we shouldn't be lenient with ourselves while judging other people strictly. All too often we hold a double standard for ourselves vis-a-vis other people. We’re quick to use our scales of judgment to weigh in on other people’s behaviors before looking inwards and weighing ourselves.

Rebbe Nachman explains that first we need to search out the good in all people, seeking to find even a smidgen of something favorable in them. Only after having done that can we turn the lenses inwards to search for the good in ourselves.

The Gaon continues to caution us to look at the world in a balanced manner. We shouldn't take the leniencies of Beis Hillel or Beis Shammai nor their chumras, strictness, but seek the middle road.

The famous Rambam in the beginning of Sh’moneh Perakim advises us to take that middle road, something which seems to be a lost art nowadays...not to be too extreme in either direction, but to live a balanced, healthy, normal and regular life.

Moving on in the perek, Shlomo Hamelech speaks about how evil people ultimately fall in disgrace. They who fill their lives with negativity pass that onto their children. Honest, sincere people will walk upright, knowing they've done the right thing. They will feel hopeful and proud of their accomplishments.

Those who humiliate other human beings lack class. Honorable people will humbly attempt not to embarrass anyone. People without a plan and vision for the future live a life of false security, but righteous people with a vision will feel secure and confident in their actions.

It might seem as if people who live a deviant life are successful, but nothing can be further from the truth. They often live in tremendous turmoil, hurt those around them and have difficult relationships. One with a pure mind desires only to do good, the ratzon, the will, of Hashem.

This brings to us to the last passuk in the perek, verse 31: “Hein Tzaddik ba’aretz y’shulam, af ki-rasha v’choteh - If the righteous man is punished while still on earth, then surely, too, the wicked man who sins.”

Rashi explains that if even a tzaddik gets punished, how can a rasha be happy when seemingly receiving good? Certainly, if an honest, sincere, God fearing Jew gets punished, dishonest sinners will receive what's coming to them.

Bereishis Rabba 65:18 says that if suffering is decreed for those who do Hashem’s Will, how much more so for those who anger Him!

May we merit having emunah, trust, that hakol l’tova, it's all good.

In the next episode of NachDaily we’ll be moving on to perek 12.

Thank you for listening and have a wonderful day.

Welcome everybody, to Nachdaily, covering the entire Tanach one perek at a time. Today we’re learning Mishlei, perek 10.

Chapters one through 9 are considered one unit. We now begin the second section. The primary theme of the previous chapters was our obligation to obtain wisdom, understanding, and insight throughout our lives. Those chapters explained the value and many benefits that wisdom brings, and how leading a life based on Torah values and wisdom will lead to true fulfillment in this world and immense pleasure for all of eternity in the next world.

The second section goes from perekim 10 through 24, and primarily teaches mussar. It speaks about the value of working on our character, staying true to what we know to be right and conducting ourselves in a proper manner. While there are overall topical themes to each chapter, most of the pessukim contrast opposites with each other. They speak about the value of walking in the proper path and the pitfalls of leading a life of ill repute.

It should be obvious that Mishlei begins with the value of wisdom and then moves on to “tikkun hamidos,” correcting our moral characteristics, because our entire lives will be oriented around whatever we value as essential. When we understand, therefore, how much we need to obtain chochma, bina and daas, our actions will hopefully follow our minds.

The primary theme of the perek is the way that the intelligent, wise son brings happiness to his parents, works during the proper time, gives adequate tzedaka, stays away from fights, speaks words of truth, and lives a fulfilling life enriched by God. The Tzaddik is “zecher l’vracha,” always remembered for good, because he is the “yesod olam,” foundation of the world.

This is in contrast to the evil son, who follows his base, lower level desires. He makes his parents miserable, over-exerts himself, is always involved in strife, harbors resentment in his heart, and is lazy. The name of the negative, evil people will rot.

The perek opens with the words “Mishlei Shlomo. Ben chochom, yismach av u’ven k’sil tugas immo” - These are the proverbs of Shlomo. A son of the wise brings his father joy, but a foolish son is his mother’s grief.

The Ramad Walli explains that “av,” father - is referring to our Father in heaven. Hashem is constantly waiting for His children, Am Yisrael, the son of the wise, to make Him happy by bringing a “tikkun haolam,” spiritual mending and reparation to the world.

We find this by Shlomo Hamelech himself, who was the ultimate “ben chochom,” son of the wise, who built the Beis Hamikdash. The Beis Hamikdash brought about the ultimate rectification of the world through uniting the upper and lower spheres.

This will be the job of Mashiach, the ultimate Ben Chocham, who will bring a general mass rectification to the world at large with the building of the 3rd Beis Hamikdash.

This is why the word “yismach,” yud, samech, mem, ches, “will make happy,” in our passuk has the same letters as Mashiach! Our Father in heaven will ultimately be happy through Mashiach, when the world will be brought to its final tikkun, rectification.

“Yismach,” will make happy, is written in the future tense to show that this will take place in the future when Mashiach reveals himself.

May we merit making our Father happy when we see the final redemption with Mashiach and the 3rd Beis Hamikdash with our very own eyes. Then there will be no more war on His holy mountain in Yerushalayim.

Stay tuned to our next episode of Nach Daily with perek 11.

Thank you for listening and have a wonderful day.

Hi everyone, and welcome to NachDaily, covering the entire Tanach one perek at a time. In today's class we’ll be discussing Mishlei, perek 9.

Shlomo Hamelech opens the perek by describing a feast prepared by a wise woman. She sets up her house, prepares food and invites guests. She uses the time with her guests to teach them words of wisdom and the value of understanding.

The well-known first passuk tells us that, “Chochmos bonsa beisa chatzva amudeha shiva - With all forms of wisdom did she build her house; she carved out its seven pillars.”

A classic question asked by many of the Meforshim is why the passuk begins with the plural - chochmos - wisdoms, then changes to the singular tense with the very next word, bonsa - to build?

An awesome Ramad Walli explains that many of us feel discouraged from obtaining any sort of level in Yiddishkeit, feeling that it's difficult to obtain wisdom and live a life full of purity and kedusha.

Shlomo is telling us that the Torah’s wisdom is laid out in front us like a set table, with many options from which to choose. It starts off with chochmos in the plural and bonsa is in the singular because the Torah’s wisdom is multifaceted, containing all the wisdom of the Elyonim, Celestial Worlds, as well as tachtonim, our lower world.

The Ramad Walli goes on to explain how each item that the woman sets on the table represents a different area of Torah from which we can choose to learn. There are so many different ways to obtain wisdom.

Each and every single one of us has a chelek, a portion, in Torah. If you enjoy learning a particular area, make it yours! There's so much out there: Chumash, Navi, Kesuvim, Gemara, Halacha, Medrash, Zohar, Kisvey Arizal, Chassidus, musar, dikduk, English books and stories of Tzaddikim. The list goes on. Don't feel discouraged. You can do it! All Seforim are valuable and necessary. Find what appeals to you and stick to it!

As Shlomo Hamelech describes this wise woman who sets the table with all sorts of fine delicacies for her guests, Torah is wide, broad and as deep as the ocean. Let us be wise to taste from its fine delicacies!

The chapter winds down by contrasting the wise woman with a foolish, evil woman who also makes a feast, but is full of idle chatter and serves stolen waters. As it says in passuk 17, “Mayim g’nuvim yimtaku v’lechem sisarim yinam - Stolen waters are sweet, and bread eaten in secret is pleasant.”

The Malbim and Gr’a explain that the evil woman, AKA the Yetzer Hara, also calls out to people, but leads them away from Torah and their mission in this world. It causes damage and depravity by placing doubt and insecurity in their minds, sowing inner turmoil and discouragement, ending in a life of agony. This is in sharp contrast to the first woman in the perek, who is synonymous with the Divine wisdom of the Torah, calling out to people and infusing them with fulfillment and joy.

In the next episode of NachDaily we’ll be moving on to perek 10.

Thank you for joining us and have a wonderful day.

Hi everyone, Welcome to NachDaily, covering the entire Tanach

one perek at time. In today's class we’ll be discussing Mishlei, Perek 8, containing 35 pessukim.

The opening words of “Halo chochma sikra, u’s’vuna titen kolah - Wisdom calls out and understanding raises her voice,” can be seen as a continuation of the previous perek. The Vilna Gaon explains that this is to contrast man's negative and positive traits. The previous perek spoke about a “woman” who tries to lure people to sin, which can be understood as the lower, darker side of the human experience. In this chapter, the “woman” raises her voice with chochma – speaking of the more positive aspects of those who work on themselves and the brighter side of the human experience.

Wisdom invites everyone to learn from her honest ways. The perek continues to talk about the virtue of wisdom, assuring us that knowledge is better than gold.

Shlomo reiterates that true counsel, wisdom, understanding, and strength are all creations of Hashem. Once we divorce these ideas from their Divine source, they no longer become a means by which to elevate ourselves. They become man-made ideas, not true intelligence which is rooted in the Divine.

Passuk 19 says, “Tov piryee meycharutz, u’mipaz, u’s’vuasi mikesef nivchar - My fruit is better than gold or fine gold, and my produce is better than choice silver.”

The Metsudos explains that My fruits are better than gold refers to the reward for learning Torah, which is certainly more valuable than gold.

We often wonder why honest, sincere, and righteous people don't receive their reward here, but must wait to receive it in the next world. The Vilna Goan explains this with the following parable: A traveler once came to a land where gold was cheaper than iron. He traded iron for gold, scrimping on his personal needs to buy as much as possible. After some time, he returned home. Despite the hardship that he had endured while living away, he was now very wealthy due to all of the gold that he had saved.

So too, people who serve Hashem with sincerity and pure intentions understand the value of obtaining the true fruits of their labor in the World to Come. The pleasure that they receive in Olam Haba will be pure bliss in comparison to the earthly pleasures of this world.

Shlomo Hamelech describes how wisdom predated the creation of earth and all of the worlds before God created them.

Wisdon is quoted in passuk 23: “Me’olam nisachti merosh mikadmey aretz - In the distant past I was chosen, I was the first who preceded the earth.”

This and several following pessukim are amazing, informing us that wisdom came before everything.

Although we don’t always realize it, logic itself is a form of wisdom, and is sourced in the Divine. Our ability to possess logic and reason is straight from Hashem. Our experience of life is not random, as Hashem actually created spiritual and psychological principles that are immutable laws which create the human experience.

Shlomo Hamelech goes into great length about this. It’s important to understand that wisdom preceded the earth because it is imprinted into the very fiber of the world and into all of us as God's creations.

The perek ends by relating that a person who seeks wisdom will find favor in God’s eyes, as opposed to one who sins, harming his own soul.

In the next episode of NachDaily we’ll be moving on to Perek 9.

Thank you for listening and have a wonderful day.

Hi everyone, welcome to NachDaily covering the entire Tanach one perek at a time. Today we’re going to be discussing Mishlei, perek 7.

In this perek, Shlomo Hamelech again urges us to keep the mitzvos and follow wisdom by keeping the Torah, engraving its words on the “luach libecha - tablets of our hearts.”

As passuk 4 says, “Emor l’chochma achosi at, u’moda l’bina tikra - Say to wisdom, ‘You’re my sister,’ and call understanding a friend.”

The Metsudos explains that you should be as familiar with wisdom as you are with your sister, while the Ralbag adds that you should love wisdom.

Rav Shamshon Raphael Hirsch has an amazing insight on this: wisdom is considered like our sister because she is the daughter of our Father, Hashem. God gives us wisdom to help us as Moshe’s sister Miriam protected him by suggesting his mother, Yocheved, to take care of him. So too, Hashem sends us insights and wisdom to protect us throughout life.

What strikes me about this is that most people don't truly understand that Hashem sends these insights to help us navigate our way during our lives. The Sod Yesharim points out that in Parshas Lech L’cha, Avraham told Sorah to say “Emor na achosi at - Say you’re my sister,” a very similar wording to our passuk. Unlike a husband and wife, the bond of a sibling is something that can never be broken.

Therefore, the relationship we have with wisdom, which is called

“aschosi, my sister,” is an unbreakable fact of life. We are connected to the Source of Intelligence, Who sends us wisdom, insight and understanding to steer our way through this world.

The rest of the perek turns its attention to the seductive manner of a prostitute who tries to tempt a young man to sin. She scouts out who she wants, then goes out at night dressed inappropriately. She begins to speak more provocatively and attempts to seduce him.

In passuk 14 she says: “Zivchei sh’lamim a’lai hayom, shilamity n’darai - I pledged a peace offering today and fulfilled my vow.” In this way she entices the young man to come back to her home.

Rashi adds that the zona lures him by offering him part of the korban.

The Ramad Walli asks why anyone would believe such a woman. Did she actually bring a korban sh’lamim to the Beis Hamikdash? Can’t this man see what she is?

Both the Ramad Walli and the Gr’a essentially explain that the way the Yetzer Hara works is not by getting us to sin immediately. It cloaks its true intentions by making it appear as if there's a mitzva entailed. After all, this woman does have a special korban to eat. Then, slowly but surely, the Yetzer Harah uses sensual pleasures to draw us in until we find ourselves sinning.

Sometimes I wonder, with so many mitzvos to do, could this be the Yetzer Hara distracting us from what we’re really supposed to be accomplishing? You can run all day doing mitzvos but still miss the boat. Like Shlomo Hamelech, the Vilna Gaon is explaining that the Yetzer Harah can be mislabesh itself, clothe itself in the form of mitzvos to entrap us, to take us away from our own personal missions in this world by distracting us with another “mitzva.”

I hope that you enjoyed this class. I’m having a great time learning Mishlei with you.

Thank you for listening and have a wonderful day.

This perek opens up with Shlomo Hamelech again speaking to “my son,” which can be understood as the inner child inside all of us which is interested in learning and absorbing new ideas. Often, as we get older, we become stuck in our ways and are not open to new ideas which would give birth to new attitudes and a change in perspective.

Shlomo advises us not to take on commitments and pledges that we can't handle. Overextending ourselves beyond our capabilities will cause us to feel trapped, and be the source of a considerable amount of anguish. Therefore, Shlomo warns, we should humble ourselves by knowing what we're capable of. It is equally as important to know what we’re not capable of as well.

Verse 6 says: “Leich el nimala atzel, re’ay d’racheha v’chochom - Lazy one, go to the ant; see its ways and grow wise.” The ant has no one in charge of it telling it what to do, yet it stores up food in the summer for when it won't be available in the winter, unlike men who can often be lazy, sleeping through life itself.

The Yalkut Shimoni brings that Rav Yehoshua ben Pedaya said that in the World to Come the wicked will beg God for the ability to do Teshuva. “Fools!” Hashem will answer. “Olam Hazeh is like Friday, erev Shabbos, while Olam Habah is like Shabbos itself! Those who prepare on erev Shabbos eat on Shabbos.”

Similarly, if you don't prepare for your voyage, what will you eat on the voyage itself? You should have learned this from the ant, who prepares in the summer for the winter!

Rebbe Nachman explains in Sichos Haran that there are many naked souls outside the gates of Gan Eden begging for a tikkun to come in. They are waiting to be garbed in proper clothing. Praiseworthy are they who merit to eat and clothe themselves with a few words of Torah in this world and wash them down with few perakim of Tehilim. This way the soul is fully garbed in the next world and able to enter into the gates of Gan Eden.

Moving on in the perek, Shlomo Hamelech explains that God despises 6 things and considers the 7th a disgrace. Haughty eyes. Dishonesty. Bloodshed. Harboring malice in the heart. Running to do evil. Being a false witness, and causing familial discord.

He reiterates the importance of following his advice by listening to your parents and following the true wisdom of the Torah.

As it says in passuk 23, “Ki ner mitzva v’Torah ore, v’derech chaim tochechos mussar - for a commandment is a candle, Torah is light, and moral rebuke is the path of life.”

The Vilna Gaon explains that we learn from this that a person needs 3 things: Torah, Mitzvos and Middos. In the Mosad HaRav Kook printing of the Gra's commentary on Pirkei Avot, the footnotes explain that most people think that there are only two categories: bein adam l’Makom, between you and Hashem, and bein adam l’chavero, between you and other people. This is a big mistake, because there's really a 3rd category—bein adam l’aztmo, between you and yourself! This is where tikkun hamidos, working on your character comes into play, developing the service of Hashem with sincerity, simplicity, honesty, and a pure heart.

As Rebbe Nachman told Reb Nosson. You have emunah in everything but yourself! This would fall into the categories of bein adam l’atzmo. The more we believe in ourselves, the more the other categories fall into place.

As the Vilna Gaon explains in sefer Aderes Eliyahu on Devarim perek aleph, while certainly Hashem loves your Torah, mitzvas and bein adam l’chavaro, the package is complete when a person serves God with love and fear. The 3rd category, of man and himself, in a certain way is more foundational than the other two categories.

The perek ends with another warning to stay away from adultery, and the pitfalls engendered by engaging in illicit relationships.

Stay tuned to our next episode of NachDaily when we move on to Mishlei Perek 7.

Hello everyone. Welcome to NachDaily covering the entire Tanach one perek at a time. Today we’re discussing Mishlei, perek daled, which contains 35 pessukim.

The perek primary discusses the value of acquiring wisdom and gaining insight, pointing out that when a person stops valuing wisdom, life heads in the wrong direction.

We shouldn’t devalue our own common sense, because that can lead us in the wrong direction, away from Hashem.

Again, as if he’s speaking to a child, Shlomo urges us to seek the true wisdom and intelligence which is to be found in the Torah.

The famous passuk says, “Ki lekach tov nasati lachem, Torasi al ta’azovu – For I’ve given you good teachings, do not abandon My Torah.”

The Vilna Goan explains that “lekach” refers to mitzvos which are to be performed, each in its own time. “Torasi al ta’azovu” refers to Torah learning, which is a constant mitzva.

The Medrash Yalkut Shimoni uses this passuk to teach the great value of Torah knowledge with the following metaphor: A Talmid chocham, Torah scholar, was once aboard a ship together with businessmen bringing their merchandise to sell. The businessmen asked the simple scholar to show them his merchandise. “It’s hidden,” he responded, I’ll show it to you when we reach the port.”

Once they reached the port, all the merchandise on the ship was impounded and the businessmen were left with nothing. The Torah scholar, however, was greeted by a large entourage of people and brought to the city to teach Torah. The businessmen finally understood that the scholar’s true riches were in his heart, hidden away.

The point of this mashal is that true wisdom its something that can never be taken away from you. When you have a realization or true insight into the world or your own life, it is something that is yours and can never be diminished. Insights and understanding are more valuable than all the riches in the world.

Shlomo Hamelech continues to urge us to acquire wisdom and understanding, not to abandon it, and to love it. The wisdom one acquires, specifically Torah learning, will afford protection from life’s maladies.

Verse 7 says: “Reishis chochoma, knei chochma. U’bechol kinyanecha knei bina – The beginning of wisdom is to acquire wisdom. Use all your faculties to acquire understanding.”

The Ramad Walli explains that sometimes people who learn a little bit about a subject may think that they know more than they really do. They run the risk of becoming self-styled experts when they don’t actually know very much.

Therefore, the passuk says, the beginning of wisdom is to acquire it. When learning something about a topic of chochma, seek to understand it and learn more. Instead of considering ourselves experts, we should try to obtain more insight and wisdom.

The same can be said about the words, Talmid chochom. We are constantly students of wisdom, students of the Torah. By recognizing that we are always in learning mode, we’ll be able to acquire more knowledge.

The perek continues to relate the value of wisdom and following proper moral values.

Shlomo Hamelech warns us not to forsake wisdom, insight, and understanding because this will lead us away from God to the path of the wicked. We will lose sleep and be filled with anxiety and worry. It can lead to developing an alcohol problem and feeling surrounded by darkness, in contrast to the Tzaddkim, whose lights radiate brightly. It is therefore fitting to look ahead into the future to see the type of life we want to live, and act now!

Thank you for listening, and have a wonderful day.

Mishlei Perek 3

Hello everyone. Welcome to NachDaily, covering the entire Tanach one perek at time. Today we’re discussing Mishlei, perek gimmel.

While most of Mishlei is about working on our character traits, this perek opens with the idea of” tikkun divrey hasechel, fixing our minds and purifying our thoughts.” This is really the essence of wisdom. When we let go of our personal agendas, fully recognizing the true Source of the power of the mind, we rid ourselves of contaminated thoughts and allow a higher level of thinking which comes straight from Hashem.

This is the essence of what prophecy was. A prophet’s thoughts were directly linked to Hashem. This heightened their levels of consciousness and awareness of the Divine. They would rise higher and higher until God actually spoke through them, leaving an impression in their minds via the power of thought.

Shlomo again speaks as if to a child, warning it not to forget Hashem’s Torah. The Torah must be the guiding light in one’s life “Ki orech yamim ushnos chayim v’shalom yosefu lach - because it will add to your length of days, and years of life and peace.”

Rashi and the Metsudos explain that the Torah will lengthen your years because the merit of its study will advocate for you by defending you in the next world.

Rebbe Nachman explains that sometimes a person lives a long life in this world, but only merits “short days” in the next world because he didn’t spend his time accumulating the spiritual wealth of Torah, tefilah, and mitzvos. Conversely, a person may live a very short life on this world, but merit to long days in the next. His short days here were so filled with mitzvos that when he reaches the next world, he will see how much he merited.

This is why we give a person a bracha to have arichas yamim, long days, referring to long days in the World to Come basking in the blissful light of Hashem.

Moving on, the perek urges a person to “trust in God with all your heart” and not to rely on your own personal thinking.

Here we have the famous passuk of “b’chol drachecha da’ayhu, v’Hu yishar orchosecha - Know Him in all your ways and He will smooth your path.”

In the Gemarah in Brachos 63A, Bar Kappara says that this verse encapsulates all the main ideas of the Torah. Know Him in all your ways – even in the mundane. No matter where you are in life, you can know God.

The perek continues to explain that we should honor God with our wealth. We shouldn’t try to avoid His rebuke because ultimately our suffering is good for us. It is compared to a father rebuking a son for the child’s benefit.

Shlomo continues to express and praise the value of wisdom. Any bit of wisdom that we attain should make us happy. Wisdom is more precious than silver, gold and pearls. The Torah’s ways are pleasant and peaceful. It is like an eitz chaim, tree of life, for those who hold onto it.

Hashem founded the earth with wisdom and made the heavens with understanding. It is very important to not be distracted from seeking the wisdom of the Torah. It is so easy to lose sight of it and be bogged down by life, but the answer isn’t to just be resigned and feel discouraged. By trying to deeply understand the value of what we’re doing, we’ll sleep better, be less fearful, and merit Divine protection.

The rest of the perek urges a person to not only seek wisdom, but to act according to its dictates and do good in the eyes of Hashem. We should not be jealous of those who seem to be succeeding even though they’re really twisted and evil people. Certainly, Hashem will punish them and give each what they deserve. We can never lose by walking with humility.

Stay tuned to the next episode of NachDaily. Thank you for listening, and have a wonderful day.