Chapter 30

1The words of Agur, the son of Jakeh, the prophecy; the words of the man concerning, "God is with me; yea, God is with me, and I will be able."   אדִּבְרֵ֤י אָג֥וּר בִּן־יָקֶ֗ה הַמַּ֫שָּׂ֥א נְאֻ֣ם הַ֖גֶּבֶר לְאִֽיתִיאֵ֑ל לְאִ֖יתִיאֵ֣ל וְאֻכָֽל:
The words of Agur, the son of Jakeh: אגור בן יקה, the words of Solomon, who gathered (אגר) understanding (בינה) and vomited it (והקיאה). The Sages interpreted it in this manner.   אגור בן יקה: דברי שלמה שאגר את הבינה והקיאה כך פירשוהו חכמי':
the prophecy: He said this prophecy on that matter.   המשא: נבואה זו אמר על כן:
the words of the man concerning, “God is with me;: said the man that is Solomon this prophecy concerning himself because of איתיאל because he relied on his wisdom to increase gold, horses and wives, which he was forbidden to increase, and so he said,” God is with me, and I will be able. I will increase wives, and they will not turn my heart away; I will increase gold, and I will not turn away; I will increase horses, and I will not take the people back to Egypt."   נאם הגבר לאיתיאל: אמר הגבר זה שלמה המשא הזה על עצמו בשביל איתיאל על שסמך על חכמתו להרבות זהב וסוסים ונשים שהוזהר מלהרבות וכן אמר איתיאל ואוכל ארבה נשים ולא יסורו את לבבי ארבה זהב ולא אסור ארבה סוסים ולא אשוב את העם מצרימה:
yea, God is with me, and I will be able: Since he said, “God is with me, and I will be able to do it, and I will not stumble.” לאיתיאל, because of “God is with me,” as in (Ex. 14:3): “For Pharaoh will say of the children of Israel (לבני),” meaning of the children of Israel.   לאיתיאל ואוכל: בשביל שאמר אתי אל ואוכל לעשות ולא אכשל, לאיתיאל, על איתיאל כמו ואמר פרעה לבני ישראל, על בני ישראל:
2For I am more boorish than any man, neither do I have man's understanding.   בכִּ֤י בַ֣עַר אָנֹכִ֣י מֵאִ֑ישׁ וְלֹֽא־בִינַ֖ת אָדָ֣ם לִֽי:
For I am more boorish: Because I relied on my wisdom in a matter that the Holy One, blessed be He, is concerned lest one come to sin.   כי בער אנכי: על שסמכתי על חכמתי בדבר שהקב"ה דאג שמא יבוא לידי עבירה:
3Neither have I learned wisdom, nor do I know the knowledge of the holy ones.   גוְלֹֽא־לָמַ֥דְתִּי חָכְמָ֑ה וְדַ֖עַת קְדשִׁ֣ים אֵדָֽע:
Neither have I learned wisdom: nor do I know the knowledge of the holy ones, for I subtracted or added to the words of Moses.   ולא למדתי חכמה: ולא דעת קדושים ידעתי, שגרעתי או הוספתי על דברי משה:
4Who ascended to heaven and descended? Who gathered wind in his fists? Who wrapped the waters in a garment? Who established all the ends of the earth? What is his name and what is the name of his son, if you know?   דמִ֤י עָלָֽה־שָׁמַ֨יִם וַיֵּרַ֡ד מִ֤י אָֽסַף־ר֨וּחַ בְּחָפְנָ֡יו מִ֤י צָֽרַר־מַ֨יִם בַּשִּׂמְלָ֗ה מִ֖י הֵקִ֣ים כָּל־אַפְסֵי־אָ֑רֶץ מַה־שְּׁמ֥וֹ וּמַֽה־שֶּׁם־בְּ֜נ֗וֹ כִּ֣י תֵדָֽע:
Who ascended to heaven: like Moses?   מי עלה שמים: כמשה:
Who gathered wind: The soot of the furnace.   מי אסף רוח: פיח הכבשן:
Who wrapped the waters: (Ex. 15:8): “The depths were congealed;” (ad loc.): “The floods stood upright like a heap,” through Moses’s prayer.   מי צרר מים: קפאו תהומות (שמות ט״ו:ח׳) נצבו כמו נד (שם) בתפלתו של משה:
Who established: the Tabernacle, through whose establishment all the ends of the earth were firmly established. In this way, it is expounded in the Pesikta.   מי הקים: את המשכן שבהקמתו נתבססו כל אפסי ארץ כך נדרש בפסיקתא:
What is his name and what is the name of his son: If you say that there already was one like him, tell me what his son’s name is; i.e., what family is descended from him, and we will know who he is.   מה שמו ומה שם בנו: אם תאמר כבר היה דוגמתו אמור מה שם בנו איזו משפחה יצאה ממנו ונדע מי הוא:
if you know: if you know who he is. Now how did you not fear to transgress His words?   כי תדע: אם תדע מי הוא ואיך לא יראת לעבור על דבריו:
5Every word of God is refined; He is a shield for all who take refuge in Him.   הכָּל־אִמְרַ֣ת אֱל֣וֹהַּ צְרוּפָ֑ה מָגֵ֥ן ה֜֗וּא לַֽחֹסִ֥ים בּֽוֹ:
Every word of God is refined: Heb. צרופה, refined, and He did not write anything unnecessary. [Therefore,] I should have been careful.   כל אמרת אלוה צרופה: מזוקקה ולא כתב דבר שלא לצורך והיה לי ליזהר:
6Do not add to His words, lest He prove to you, and you be found a liar.   ואַל־תּ֥וֹסְףְ עַל־דְּבָרָ֑יו פֶּן־יוֹכִ֖יחַ בְּךָ֣ וְנִכְזָֽבְתָּ:
lest He prove to you, and you be found a liar: He will prove to your face that through your addition you have come to sin, and certainly if you subtract.   פן יוכיח בך ונכזבת: יוכיח על פניך שע"י תוספתך אתה בא לידי עבירה וכ"ש אם תגרע:
7I ask two [things] of You; do not withhold them from me before I die.   זשְׁתַּיִם שָׁאַ֣לְתִּי מֵאִתָּ֑ךְ אַל־תִּמְנַ֥ע מִ֜מֶּ֗נִּי בְּטֶ֣רֶם אָמֽוּת:
I ask two [things] of You: Now he addresses the Holy One, blessed be He.   שתים שאלתי מאתך: עכשיו מדבר לפני הקב"ה:
8Distance falsehood and the lying word from me; give me neither poverty nor wealth; provide me my allotted bread,   חשָׁ֤וְא וּֽדְבַר־כָּזָ֡ב הַרְחֵ֬ק מִמֶּ֗נִּי רֵ֣אשׁ וָ֖עשֶׁר אַל־תִּֽתֶּן־לִ֑י הַ֜טְרִיפֵ֗נִי לֶ֣חֶם חֻקִּֽי:
poverty: Heb. ראש, poverty.   ראש: דלות:
provide me: Heb. הטריפני, an expression of food, and similarly (Ps. 111:5): “He has given food (טרף) to those who fear Him.”   הטריפני: ל' מזון וכן טרף נתן ליראיו (תהילים קי״א:ה׳):
9lest I become sated and deny, and I say, "Who is the Lord?" And lest I become impoverished and steal, and take hold of the name of my God.   טפֶּ֥ן אֶשְׂבַּ֨ע וְכִחַשְׁתִּי֘ וְאָמַ֗רְתִּי מִ֥י יְה֫וָ֥ה וּפֶֽן־אִוָּרֵ֥שׁ וְגָנַ֑בְתִּי וְ֜תָפַ֗שְׂתִּי שֵׁ֣ם אֱלֹהָֽי:
lest I become sated: from wealth.   פן אשבע: מתוך עושר וכחשתי בהקב"ה מרוב גאוה ומהו הכחשה:
and deny: the existence of the Holy One, blessed be He, out of my extreme haughtiness. Now what is the denial? And I say, “Who is the Lord?” Meaning, there is no God.   ואמרתי מי ה': כלומר אין אלהים:
and take hold of the name of my God: to become accustomed to swearing by it falsely.   ותפשתי שם אלהי: להרגיל להשבע בו לשקר:
10Do not inform on a slave to his master, lest he curse you, and you be found guilty.   יאַל־תַּלְשֵׁ֣ן עֶ֖בֶד אֶל־[אדנו] אֲדֹנָ֑יו פֶּֽן־יְקַלֶּלְךָ֥ וְאָשָֽׁמְתָּ:
Do not inform: Do not deliver your case against a person to complain about him to the Holy One, blessed be He, even if he is wicked, who curses his father and possesses all the abominations mentioned here, and the proof of the matter is from Hosea son of Beeri, as is stated in Pesachim (87b) in the chapter entitled “The Woman,” that he informed on lsrael and said, “Exchange them for another nation.” Replied the Holy One, blessed be He, “Go, take yourself a wife of harlotry” (Hos. 1:2).   אל תלשן עבד: אל תמסור דין על אדם לצעוק עליו להקב"ה ואפי' הוא רשע אשר אביו יקלל וכל התועבות האמורות כאן בו, וראיה לדבר מהושע בן בארי כדאיתא בפסחים בפ' האשה שהלשין את ישראל ואמר החליפם באומה אחרת אמר לו הקב"ה קח לך אשת זנונים (הושע א׳:ב׳):
11A generation that curses its father and does not bless its mother.   יאדּוֹר אָבִ֣יו יְקַלֵּ֑ל וְאֶת־אִ֜מּ֗וֹ לֹ֣א יְבָרֵֽךְ:
12A generation that is pure in its eyes, but is not cleansed of its filth.   יבדּוֹר טָה֣וֹר בְּעֵינָ֑יו וּ֜מִצֹּאָת֗וֹ לֹ֣א רֻחָֽץ:
13A generation-how lofty are its eyes! And its eyelids are raised.   יגדּוֹר מָה־רָמ֣וּ עֵינָ֑יו וְ֜עַפְעַפָּ֗יו יִנָּשֵֹֽאוּ:
A generation-how lofty etc.: This refers to haughtiness.   דור מה רמו עיניו: זה גסות הרוח:
14A generation whose teeth are [like] swords, and its molars are [like] knives, to devour the poor of the land and the needy of men.   ידדּ֤וֹר חֲרָב֣וֹת שִׁנָּיו֘ וּֽמַאֲכָל֪וֹת מְֽתַלְּעֹ֫תָ֥יו לֶאֱכֹ֣ל עֲנִיִּ֣ים מֵאֶ֑רֶץ וְ֜אֶבְיוֹנִ֗ים מֵאָדָֽם:
A generation whose teeth are [like] swords: [These are] the outer [teeth].   דור חרבות שיניו: החיצונות:
and its molars: Its inner teeth.   מתלעותיו: שניו הפנימיות:
  ומאכלות: סכינים:
15The leech has two daughters, "Give" and "Give." There are three that are not sated, and four that do not say, "Enough!"   טולַֽעֲלוּקָ֨ה שְׁתֵּ֥י בָנוֹת֘ הַ֤ב הַ֥ב שָׁל֣וֹשׁ הֵ֖נָּה לֹ֣א תִשְׂבַּ֑עְנָה אַ֜רְבַּ֗ע לֹא־אָ֥מְרוּ הֽוֹן:
The leech has: Menachem (Machbereth p. 134) interprets עלוקה according to its apparent meaning. We learn that it is Arabic, but the commentators say that it is an expression of the grave and the descent. Indeed, we learn this in Midrash Psalms (31:9), which interprets the “two daughters” as Paradise and Gehinnom. This one says, “Give me righteous people!” and this one says, “Give me wicked people!”   לעלוקה: מנחם פתר לעלוקה כמשמעו למדנו שהוא ערבי והפותרים אומרים שהוא לשון שאול ומורד וכן במדרש תהלים למדנו כן שפותר שתי בנות גן עדן וגיהנם זו אומרת תנו לי צדיקי' וזו אומרת תנו לי רשעי':
four that do not say, “Enough!”: Heb. הון, lit. wealth. We have much [wealth].   ארבע לא אמרו הון: הרבה יש לנו:
16The grave, the confined womb, and the earth, which is not sated with water, and fire, which does not say, "Enough!"   טזשְׁאוֹל֘ וְעֹ֪צֶ֫ר רָ֥חַם אֶ֖רֶץ לֹא־שָֹ֣בְעָה מַּ֑יִם וְ֜אֵ֗שׁ לֹא־אָ֥מְרָה הֽוֹן:
the confined womb: Sexual intercourse.   ועוצר רחם: תשמיש:
17The eye that mocks the father and despises the mother's wrinkles-may the ravens of the valley pick it out, and the young eagles devour it.   יזעַ֤יִן תִּֽלְעַ֣ג לְאָב֘ וְתָב֪וּז לִֽיקֲּהַ֫ת־אֵ֥ם יִקְּר֥וּהָ עֹרְבֵי־נַ֑חַל וְֽיֹאכְל֥וּהָ בְנֵי־נָֽשֶׁר:
the mother’s wrinkles: Heb. ליקהת, the wrinkles that gather (נקהין) in his mother’s face, from the expression of (Gen. 49:10): “a gathering (יקהת) of peoples.” The “yud” is a radical, like יפעת, splendor; (יעלת חן) (Prov. 5:19), a graceful mountain goat.   ליקהת אם: לקמטי' הנקבצי' ונקהין בפני אמו לשון יקהת עמים (ראשית מט) קבוצת עמים והיו"ד יסוד כמו יפעת ויעלת חן:
pick it out: Heb. יקרוה, an expression of (Num. 16:14): “will you pick (תנקר)” (Ex. 33:22) “In the cleft (בנקרת) of the rock.” Forer in French, to bore through. Let the raven, which is cruel to its young, come and pick it and not eat it and not derive benefit from it, and let the eagle, which is compassionate with its young, come and eat it and derive benefit from it. The raven is cruel, as it is stated (Ps. 147:9): “to the young ravens which cry,” and the eagle is compassionate, as it is stated (Deut. 32:11): “It bears its young on its wing.”   יקרוה: לשון תנקר נקרת הצור (שמות ל״ג:כ״ב) פוריי"ר בלעז יבא העורב שהוא אכזרי על בניו ויקרוה ולא יאכלנה ולא יהנה בה ויבא נשר שהוא רחמני על בניו ויאכלנה ויהנה בה, העורב אכזרי הוא כמו שנאמ' (תהילים קמ״ז:ט׳) לבני עורב אשר יקראו, והנשר רחמני שנאמר ישאהו על אברתו (דברים ל״ב:י״א):
18There are three things that are concealed from me, and four that I do not know;   יחשְׁלשָׁ֣ה הֵ֖מָּה נִפְלְא֣וּ מִמֶּ֑נִּי וְ֜אַרְבָּעָ֗ וְאַרְבָּעָ֗ה לֹ֣א יְדַעְתִּֽים:
are concealed from me: They are covered after they passed from my eyes, and I do not know where they went, because they hasten to hide from the eye.   נפלאו ממני: נכסו משחלפו מעיני ואיני יודע להיכן הלכו שממהרין להסתר מן העין:
19The way of the eagle in the heavens, the way of a serpent on a rock, the way of a ship in the heart of the sea, and the way of a man with a young woman.   יטדֶּ֤רֶךְ הַנֶּ֨שֶׁר בַּשָּׁמַיִם֘ דֶּ֥רֶךְ נָחָ֗שׁ עֲלֵ֫י צ֥וּר דֶּֽרֶךְ־אֳנִיָּ֥ה בְלֶב־יָ֑ם וְדֶ֖רֶךְ גֶּ֣בֶר בְּעַלְמָֽה:
20So is the way of an adulterous woman; she eats and wipes her mouth, and she says, "I have committed no sin."   ככֵּ֤ן דֶּ֥רֶךְ אִשָּׁ֗ה מְנָ֫אָ֥פֶת אָ֖כְלָה וּמָ֣חֲתָה פִ֑יהָ וְ֜אָמְרָ֗ה לֹֽא־פָעַ֥לְתִּי אָֽוֶן:
and [she] wipes: Heb. ומחתה she turns over her lower orifice, as it is written (II Kings 21:13): “as one wipes (ימחה) a dish, he wipes (מחה) and turns it upside down.”   ומחתה: כופה פיה למטה כדכתיב כאשר ימחה הצלחת מחה והפך על פניה:
she eats: Scripture speaks euphemistically.   אכלה: לשון נקיה דבר הכתוב:
21Under three things the earth quakes, and under four it cannot endure;   כאתַּ֣חַת שָׁ֖לוֹשׁ רָ֣גְזָה אֶ֑רֶץ וְתַ֥חַת אַ֜רְבַּ֗ע לֹא־תוּכַ֥ל שְׂאֵֽת:
22Under a slave who rules and a wretch who is sated with food;   כבתַּֽחַת־עֶ֖בֶד כִּ֣י יִמְל֑וֹךְ וְ֜נָבָ֗ל כִּ֣י יִֽשְׂבַּֽע־לָֽחֶם:
23under a hated woman who is married, and a maidservant who inherits her mistress.   כגתַּ֣חַת שְׂ֖נוּאָה כִּ֣י תִבָּעֵ֑ל וְ֜שִׁפְחָ֗ה כִּֽי־תִירַ֥שׁ גְּבִרְתָּֽהּ:
24There are four small creatures on the earth, yet they are exceedingly wise;   כדאַרְבָּ֣עָה הֵ֖ם קְטַנֵּי־אָ֑רֶץ וְ֜הֵ֗מָּה חֲכָמִ֥ים מְחֻכָּמִֽים:
25The ants are a people not strong, yet they prepare their food in summer.   כההַנְּמָלִים עַ֣ם לֹא־עָ֑ז וַיָּכִ֖ינוּ בַקַּ֣יִץ לַחְמָֽם:
26The hyraxes are a people not strong, yet they make their home in the rock.   כושְׁפַנִּים עַ֣ם לֹא־עָצ֑וּם וַיָּשִֹ֖ימוּ בַסֶּ֣לַע בֵּיתָֽם:
27The locusts have no king, yet they all go out in a troop.   כזמֶלֶךְ אֵ֣ין לָאַרְבֶּ֑ה וַיֵּצֵ֖א חֹצֵ֣ץ כֻּלּֽוֹ:
28The spider grasps with [her] hands, and she is in a king's palaces.   כחשְׂמָמִית בְּיָדַ֣יִם תְּתַפֵּ֑שׂ וְ֜הִ֗יא בְּהֵ֣יכְלֵי מֶֽלֶךְ:
The spider: Erinee in Old French. [Araignee in modern French.]   שממית: אריני"א בלע"ז:
grasps with [her] hands: With her hands she grasps and clings to the walls.   בידים תתפש: בידה היא אוחזת ומתדבקת בכותלים:
29Three are outstanding in their step, and four are outstanding in their walk;   כטשְׁלשָׁ֣ה הֵ֖מָּה מֵיטִ֣יבֵי צָ֑עַד וְ֜אַרְבָּעָ֗ה מֵיטִ֥בֵי לָֽכֶת:
outstanding in their step: They walk and succeed with their might.   מטיבי צעד: הולכים ומצליחים בגבורתם:
30The lion is the mightiest of the beasts, who is undaunted by anyone.   ללַיִשׁ גִּבּ֣וֹר בַּבְּהֵמָ֑ה וְלֹא־יָ֜שׁ֗וּב מִפְּנֵי־כֹֽל:
31The greyhound and the he-goat, and the king against whom no one dares to rise up.   לאזַרְזִ֣יר מָתְנַ֣יִם אוֹ־תָ֑יִשׁ וּ֜מֶ֗לֶךְ אַלְק֥וּם עִמּֽוֹ:
The greyhound: Heb. מתנים זרזיר. I do not know what it is, but from the context appears to be an animal with weak loins.   זרזיר מתנים או תיש: לא ידעתי מהו ולפי המשמע היא חיה תשושה מתנים:
and the king against whom no one dares to rise up: Heb. ומלך אלקום I do not know what it is according to its simple meaning, but the Aggadic midrashim interpret these five sections of four as corresponding to the four kingdoms. Since their rule over Israel was strengthened because of the iniquity of having transgressed the five Books of the Pentateuch, Scripture mentions them five times.   ומלך אלקום: לא ידעתי מה הוא לפי פשוטו: ומדרש אגדה פותרין חמש פרשיות אלו של ארבע ארבע דברים כנגד ד' מלכיות לפי שנתאמצה ממשלתן על ישראל בעון שעברו על חמשה חומשי תורה הזכירם חמשה פעמים:
[16] The grave and the barren womb: The grave represents the kingdom of Babylon, for it is stated regarding Nebuchadnezzar (Hab. 2:5): “who widened his desire like the nether-world.” And the barren womb, that is Media, in whose time mercy (רחמים) was held back from Israel, as it is said (Esther 3:13): to destroy, kill and cause to perish."   שאול ועוצר רחם: שאול מלכות בבל שנאמר בנבוכדנצר הרחיב בשאול נפשו (חבקוק ב) ועוצר רחם זו היא מדי שבימיהם עצרו רחמים מישראל שנאמר להשמיד להרוג ולאבד (אסתר ג׳:י״ג):
the earth, which is not sated with water: This represents Greece, which was not sated with issuing decrees on Israel.   ארץ לא שבעה מים: זו יון שלא שבעה מלגזור גזרות רעות על ישראל:
and fire, which does not say, “Enough!”: Corresponding to Esau, who acted with burning wrath against Israel, for he said to destroy children and women in one day. And likewise…   ואש לא אמרה הון: נגד עשו שעשה בחימה בוערת על ישראל שאמרו להשמיד טף ונשים ביום אחד וכן:
[19] The way of the eagle: This is Babylon, the great eagle, with the long wings (Ezek. 17:3).  
the way of a ship in the heart of the sea: This represents Greece, who was swift with its decrees.  
serpent: This is Media.  
the way of a man with a young woman: This represents Edom, who said, “I will be a mistress forever.” [גבר is interpreted as גברת, a mistress, and בעלמה as לעולם, forever.]  
[20] So is the way of an adulterous woman: The people of Israel brought this evil upon themselves because they played the adulteress with idolatry, and they deserved that the retribution should befall them.  
[21] the earth quakes: This refers to Eretz Israel.  
and she says, “I have not committed no sin.”: As it says (Jeremiah 2:35), “Behold, I contend with you concerning because you say, I have not sinned.” (Until this point are the words of Rashi [as they appear] in Mikraoth Gedoloth.)  
under a slave: This refers to Nebuchadnezzar, who was the slave and secretary of Merodach-baladan, as appears in Hullin. [To my knowledge, this does not appear in Hullin, but in Helek, the eleventh chapter of Sanhedrin, 96a.]  
and a wretch who is sated with food: This refers to Ahasuerus, who made a banquet for one hundred and eighty days  
[23] a hated woman who is married: Corresponding to Greece.  
and a maidservant who inherits her mistress: This refers to Esau, who should have served Jacob, but the matter was reversed.  
[25] The ants are a people not strong: This refers to Babylon, as it is stated (Isa. 23:13): “Behold the land of the Chaldees, this people has never been.”  
[26] The hyraxes are a people not strong: This refers to Media and Persia.  
yet they prepare their food in the summer: [This refers to] Nebuchadnezzar, who performed one [act of] honor to the Holy One, blessed be He, in the days of Merodach-baladan, when he sent letters to Hezekiah, and wrote therein, “Peace to King Hezekiah; peace to city of Jerusalem; peace to the great God.” Nebuchadnezzar was the one who wrote his letters, but he was not there that day, and when he came and they told him what they had done, he responded, “You call Him the great God, yet you address Him last!” He ran after the messenger and brought him back. For that [act of] pursuit, he merited the kingship. This is how he “prepared his bread in the summer,” like the ant.  
yet they make their home in the rock: For they built the Temple.  
[28] The spider grasps with its hands: This refers to Esau, as it is stated (Gen. 27:22): “The voice is the voice of Jacob, but the hands are the hands of Esau.”  
in a king’s palaces: That he [Esau] entered the Temple of the King and destroyed it.  
[30] The lion is the mightiest of the beasts: This is Nebuchadnezzar, as it is stated (Jer. 4:7): The lion has come up from his thicket."  
the one who girds his loins: This refers to Media and Persia, who girded their loins and assassinated Belshazzar and seized the kingdom of Babylon.  
[31] and the he- goat: This refers to Greece, as it is stated (Dan. 8:21): “And the rough he-goat is the king of Greece.”  
and the king against whom no one dares to rise up: This is Edom, who says, “I am it, and there is none besides me.” No one opposes him. אלקום, no one stands with him.  
32If you have been put to shame, you will be in your ascendency; and if you thought evil, put your hand to your mouth.   לבאִם־נָבַ֥לְתָּ בְהִתְנַשֵּׂ֑א וְאִם־זַ֜מּ֗וֹתָ יָ֣ד לְפֶֽה:
If you have been put to shame, you will be in your ascendency: If you were put to shame through your speech, that you derided yourself, you will ultimately ascend in the matter.   אם נבלת בהתנשא: אם נתנבלת ע"י חבירך שחירפך (ס"א על ידי דבורך שחרפת וגדפת) את עצמך סופך להנשא בדבר:
and if you thought evil: in your heart to quarrel, put your hand onto your mouth and remain silent.   ואם זמות: בלבך להתקוטט שים יד על פה ושתוק:
33For pressing milk will give out butter, and pressing the nose will give out blood, and pressing anger will give out strife.   לגכִּ֤י מִ֪יץ חָלָ֡ב י֘וֹצִ֤יא חֶמְאָ֗ה וּֽמִיץ־אַ֖ף י֣וֹצִיא דָ֑ם וּמִ֥יץ אַ֜פַּ֗יִם י֣וֹצִיא רִֽיב:
For pressing milk: For, just as butter will come out by pressing milk and blood by pressing the nose too much, so will strife come out of pressing the nostrils of anger.   כי מיץ חלב: כי כאשר תצא חמאה על ידי מיץ חלב ודם על ידי מיץ החוטם יותר מדי כן יצא ריב על ידי מיץ אפים של כעס:
pressing: Heb. מיץ, pressing, preindre in Old French, as in (Jud. 6:38): “and wrung (וימץ) dew, etc.” And our Sages explained (Ber. 63b): If you were put to shame because of the words of Torah, by seeking and asking your doubts of your mentor, even if you appear to him as a fool without intelligence, you will ultimately be exalted; ואם זמות, but if you placed a muzzle on your mouth and muzzled it, and you did not ask him anything, your end will be that when they ask you a matter of halachah, you will put your hand to your mouth and you will be dumb, for you will not know to reply anything about it. Just as pressing milk gives out butter, so will pressing anger that your mentor is wroth with you for not understanding readily and you were put to shame because of it, eventually bring out of your mouth after a time many (רבות) halachoth and instructions.   מיץ: סחיטה פרימדור"א בלע"ז כמו (שופטים ו׳:ל״ח) וימץ טל וגו' ורבותינו פירשו אם נבלת עצמך על דברי תורה לדרוש ולשאול ספיקותיך לרבך ואפי' נראית לו כשוטה בלא לב סופך שתהא מנושא ואם זמות אם שמת זמם על פיך וחסמת אותו ולא שאלת לו הכל סופך כשישאלך דבר הלכה תתן יד לפה ותאלם שלא תדע לענות כלום בו כאשר מיץ חלב יוציא חמאה כן מיץ אפים שרבך כועס בך שלא הבינות מהר ואתה מתנבל עליה סוף יוציא מפיך אחר זמן הלכות רבות והוראות: