He Who Spares His Rod Hates His Son
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Seems the "rod" is based on who is reading it. If its in the word then from Gen-Rev God said it. That being said I read this coming from a Jewish person.
"You see, the Torah was written to be understood by the audience that received it. It speaks about loading donkeys, oxen treading grain, and women delivering babies on birthing stools – things to which most of us cannot relate. It doesn’t talk about DNA or black holes or flatscreen TVs because these are concepts that would have been incomprehensible to the original recipients. Similarly, if King Solomon (the author of Proverbs) wanted to discuss disciplining children, he was going to use corporal punishment as his illustration because time-outs didn’t exist, and I suspected that neither did grounding or docking allowances.
First of all, striking another person is seriously frowned upon in Judaism. Deuteronomy 25:3 tells us that someone sentenced to the penalty of lashes may not be struck more than the designated amount (a maximum of forty lashes). First the Torah tells us that “the wicked one deserves lashes” (25:2), but then we are told that we may not exceed the court-imposed amount because if we do, “your brother will be degraded.” The Sifre, quoted by Rashi on 25:3, demonstrates that before the punishment is administered, the offender is considered “wicked.” After he has paid his penalty, he is once again called “your brother” and it is forbidden to strike him. If we’re not allowed to strike a convicted criminal more than absolutely necessary, it should go without saying that we may not strike someone who was not so sentenced by the courts – not even if their behavior bothers us!
Striking someone outside of the context of court-ordered whiplashes is actually considered evil. In Exodus 2:13, Moshe asks “the wicked one,” “Why will you strike your friend?’” The Talmud in Sanhedrin (58b) points out that the person is called wicked just for raising his hand, even though he has not yet delivered a blow.
The Talmud in Moed Katan (17a) prohibits a parent spanking an older child, based on the principle that we may not do something that will cause others to sin (lifnei iver). The child might respond by cursing the parent or striking back – both serious sins – and the parent would be responsible for provoking that reaction. The Ritva (13th century) says that “older child” isn’t exhaustive. For sure one may not strike a child above the age of bar or bas mitzvah but, additionally, one may not even strike a younger child who is likely to retaliate in words or deeds. Rav Shlomo Wolbe (20th century) suggested that the cut-off for spanking would be age three........................
.........So, yes. “Spare the rod” literally means that we do our children a disservice if we permit them to run rampant. As King Solomon wrote, one who loves his children is quick to correct their behavior. But the “rod” part is literary license. Even if that meant a literal rod in King Solomon’s day (and I don’t know that it did), it ultimately means an appropriate form of correction in each generation. But whatever the case may be, harsher-than-necessary means are considered cruel and should therefore be avoided. "
Just a different look
Sometimes we forget WHEN it was written.
"You see, the Torah was written to be understood by the audience that received it. It speaks about loading donkeys, oxen treading grain, and women delivering babies on birthing stools – things to which most of us cannot relate. It doesn’t talk about DNA or black holes or flatscreen TVs because these are concepts that would have been incomprehensible to the original recipients. Similarly, if King Solomon (the author of Proverbs) wanted to discuss disciplining children, he was going to use corporal punishment as his illustration because time-outs didn’t exist, and I suspected that neither did grounding or docking allowances.
First of all, striking another person is seriously frowned upon in Judaism. Deuteronomy 25:3 tells us that someone sentenced to the penalty of lashes may not be struck more than the designated amount (a maximum of forty lashes). First the Torah tells us that “the wicked one deserves lashes” (25:2), but then we are told that we may not exceed the court-imposed amount because if we do, “your brother will be degraded.” The Sifre, quoted by Rashi on 25:3, demonstrates that before the punishment is administered, the offender is considered “wicked.” After he has paid his penalty, he is once again called “your brother” and it is forbidden to strike him. If we’re not allowed to strike a convicted criminal more than absolutely necessary, it should go without saying that we may not strike someone who was not so sentenced by the courts – not even if their behavior bothers us!
Striking someone outside of the context of court-ordered whiplashes is actually considered evil. In Exodus 2:13, Moshe asks “the wicked one,” “Why will you strike your friend?’” The Talmud in Sanhedrin (58b) points out that the person is called wicked just for raising his hand, even though he has not yet delivered a blow.
The Talmud in Moed Katan (17a) prohibits a parent spanking an older child, based on the principle that we may not do something that will cause others to sin (lifnei iver). The child might respond by cursing the parent or striking back – both serious sins – and the parent would be responsible for provoking that reaction. The Ritva (13th century) says that “older child” isn’t exhaustive. For sure one may not strike a child above the age of bar or bas mitzvah but, additionally, one may not even strike a younger child who is likely to retaliate in words or deeds. Rav Shlomo Wolbe (20th century) suggested that the cut-off for spanking would be age three........................
.........So, yes. “Spare the rod” literally means that we do our children a disservice if we permit them to run rampant. As King Solomon wrote, one who loves his children is quick to correct their behavior. But the “rod” part is literary license. Even if that meant a literal rod in King Solomon’s day (and I don’t know that it did), it ultimately means an appropriate form of correction in each generation. But whatever the case may be, harsher-than-necessary means are considered cruel and should therefore be avoided. "
Just a different look
Sometimes we forget WHEN it was written.
