In the second article of a series, we will continue to delve into the verses of Eishet Chayil, this time looking at Mishlei 31:16-21, elucidated by the commentaries from the Malbim and Metzudat David, to uncover the profound meaning and timeless relevance of what is commonly considered to be โThe Ode to the Jewish Woman.โ
ืึธึฝืึฐืึธึฃื ืฉึธืึญืึถื ืึทืชึดึผืงึธึผืึตึืืึผ ืึดืคึฐึผืจึดึฅื ืึทึืคึถึผึืืึธ ื ึธึฃืึฐืขึธื ืึธึผึฝืจึถืื
She sets her mind on an estate and acquires it;
She plants a vineyard by her own labors.
Metzudat David explains that โwhen she contemplates the field and sets her eyes upon it, she will not rest until she acquires it.โ The virtue highlighted here lies in the Eishet Chayilโs determination and proactive approach. When she contemplates a field and becomes interested in it, she doesn’t passively wait for things to happen but takes decisive action. Her unwillingness to rest until she acquires the field demonstrates qualities such as perseverance in achieving one’s goals and ensuring that opportunities are pursued with dedication and resolve.
ืึธึฝืึฐืจึธึฃื ืึฐืขึฃืึนื ืืืชึฐื ึถึืืึธ ืึทึืชึฐึผืึทืึตึผึืฅ ืึฐืจืึนืขึนืชึถึฝืืึธื
She girds herself with strength,
And performs her tasks with vigor [lit: and strengthens her arms]
The Malbim explains that this verse describes a woman who is versatile and capable in both external activities, such as trading and fieldwork, and internal tasks within the household. When she is involved in external endeavors, she prepares herself with strength for the journey, symbolized by โgirding her loins.โ Conversely, when she engages in household work, she ensures that her arms remain strong and do not weaken from the labor involved. Thus, the Eishet Chayil has adaptability and strength in various aspects of her responsibilities, both inside and outside the home.
ืึธึญืขึฒืึธื ืึดึผืึพืึฃืึนื ืกึทืึฐืจึธึืึผ ืึนืึพืึดืึฐืึถึผึื ืึทืึทึผึฃืึฐืึธื ื ึตืจึธึฝืึผื
She sees that her business thrives;
Her lamp never goes out at night.
The Malbim explains that she doesn’t limit her trade solely for her own personal benefit. Recognizing the goodness of her trade, she extends its benefits to charitable acts and loving-kindness. Consequently, she keeps her lamp burning late into the night, putting extra effort into her work to ensure funds for both her needs and charitable endeavors.
In other words, in realizing that with her work and activities beyond the home, she can benefit and gratify others, too, she increases her effort. The commitment to staying up late and adding extra effort to her work reflects a dedication to contributing positively to the well-being of others. This virtuous cycle of using one’s skills and resources to benefit both oneself and the community embodies values of generosity, empathy, and social responsibility.
ืึธึญืึถืืึธ ืฉึดืืึฐึผืึธึฃื ืึทืึดึผืืฉืึืึนืจ ืึฐึืึทืคึถึผึืืึธ ืชึธึผึฃืึฐืืึผ ืคึธึฝืึถืึฐื
She sets her hand to the distaff;
Her fingers work the spindle.
Metzudat David explains that even though she contemplates engaging in trade or commerce and may even do so (symbolized by “ืกืืืจื” – merchandise, as mentioned in the previous verse), she also remains steadfast in her commitment to women’s work. She continues to extend her hands to tasks like spinning (ืืืฉืืจ), indicating her dedication to traditional female responsibilities.
Even with the potential for success or personal gain outside the home, we can learn from this that there is merit in upholding and cherishing the traditional tasks associated with homemaking. This balance reflects virtues such as commitment, loyalty, and a sense of responsibility to the well-being of the household, contributing to the overall harmony and stability of family life.
ืึทึผึญืคึธึผืึผ ืคึธึผึฝืจึฐืฉึธืึฃื ืึถืขึธื ึดึื ืึฐึืึธืึถึืืึธ ืฉึดืืึฐึผืึธึฅื ืึธืึถืึฐืึฝืึนืื
She gives generously to the poor;
Her hands are stretched out to the needy.
The Malbim explains that with her โhandsโ (yadeiha) – i.e., with the whole hand, openly – she gives to an evyon, an indigent man who can do nothing for himself and has lost all sensitivity about begging alms. With her โpalm,โ (kapah) discreetly, she aids a poor man who can still help himself and is, therefore, ashamed to seek or accept charity openly.
In essence, the Eishet Chayil, in this context displays sensitivity and consideration for the different circumstances and emotional states of those she helps, adapting her approach to provide support while preserving the dignity of each individual.
ืึนืึพืชึดืืจึธึฃื ืึฐืึตืืชึธึฃืึผ ืึดืฉึธึผืึืึถื ืึดึผึฅื ืืืึพืึตึผึืืชึธึืึผ ืึธืึปึฅืฉื ืฉึธืื ึดึฝืืื
She is not worried for her household because of snow,
For her whole household is dressed in crimson.
The Malbim writes, โAnd even though she gave from her clothing that she wove to the poor and needy, she will not fear for her household when the snow comes, as they will not be lacking in warm clothing, for all her household is clothed in enough clothes from her spinning.โ
Like the previous verse, this again touches upon the woman’s generosity and care for the less fortunate. She gives some of the clothing she wove to the poor and needy yet is able to also balance compassion for others with responsible provision for her own family. Her generosity does not leave her family in need.
Stay tuned for the next article, where we will further navigate the intricate layers of Eishet Chayil. Delving into its profound wisdom, we will unravel the nuanced meanings and timeless insights embedded in each verse. We will gain a deeper understanding that can enrich our lives and inspire positive changes within ourselves and our relationships.
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