Tafsiran yang Mengutip untuk Amsal 6:26

“Except for the bread that he ate.” Rashi explains that this refers to his wife, as it is written and he has kept back nothing from me except you, because you are his wife. He refers to his wife using the metaphor of bread because just as bread satisfies all living beings more than any other nourishing thing, so too permissible sexual relations satisfy that organ [of desire]. This is in contrast to forbidden sexual relations which do not satisfy, as our Sages said (Sukkah 52b) “The small organ — if one satisfies it, it becomes hungry,” and our Sages said (Sanhedrin 75) “The taste of sexual relations was taken away and given to those who transgress,” because one’s evil inclination only overpowers him regarding forbidden matters. Therefore, our Sages said (Sotah 4b) “Anyone who has relations with a prostitute will ultimately seek a loaf of bread but not find it, as it is said for on account of a harlot, [one is brought] to a loaf of bread (Proverbs 6:26).” His punishment is measure for measure — because he abandoned his wife who is called “bread” and clung to a prostitute who is not his bread, therefore he will lack bread.

“Any man whose wife goes astray, etc.” The connection of this section to the previous verse is explained by Rashi: “If you withhold the gifts of the priest, by your life, you will need to come to him to bring him your wayward wife.” An explanation for his interpretation: Because one who withholds gifts will come to poverty, as Rashi explained above (5:10), and the Sages said (Sotah 4b), “Anyone who has relations with a prostitute will eventually seek a loaf of bread and not find it, as it is said For on account of a harlot, one is brought to a loaf of bread (Proverbs 6:26).” And when the wife sees that her husband has come to poverty, she suspects him of becoming poor because he has been “shepherding prostitutes,” as it is written One who keeps company with harlots will lose wealth (Proverbs 29:3). Seeing that suddenly he loses his wealth in an unusual way, for this reason she too will stray from him, saying, “He [indulges] in immorality, and so will I” (Megillah 12a). Therefore it says, and she commits a trespass against him [bo, literally in him] — if his wife strays and commits a trespass, then in him — this trespass depends on him, because he caused her to want to act like him out of suspicion. And all this was caused by him trespassing regarding the priest’s holy things, by not giving the priest what is sacred, because through this he comes to poverty, and she suspects him of consorting with prostitutes which wastes wealth. And the truth will be clarified through the testing of the waters, for our Sages said (Sotah 28a), And the man shall be clear from iniquity — if he is clear from iniquity, the waters will test her, etc. That is, from an iniquity similar to hers — if he is innocent of what his wife suspected him of, then it is right that the waters should test her; but if he is not clear of this iniquity and her suspicion is true, it is not right that the waters should test her, since he himself was consorting with prostitutes and she has somewhat of an excuse. And regarding what is written, if she goes astray [tisteh] — a language of foolishness [shetut] — even though every sinner is called a fool, nevertheless it specifies to say that she is specifically clamorous and simple, and knows nothing (Proverbs 9:13), and did not know what caused his poverty, for she should have understood that withholding the gifts caused his poverty, as mentioned.

“Go to Joseph and do whatever he tells you.” Rashi explains that he [Joseph] asked them to circumcise themselves. The reason for this is because we find that uncircumcision is called a “disgrace,” as it is written For it would be a disgrace for us to give our sister to a man who is uncircumcised (Genesis 34:14). And famine is also called a “disgrace,” as it is said And you shall no longer bear the disgrace of famine among the nations (Ezekiel 36:30). Therefore, he thought that by removing the disgrace of uncircumcision, the disgrace of famine would be removed from them. For the removal of the foreskin is the removal of excess blood that causes decay, and the rotting of grain also comes from excess and waste in the grain that causes decay and spoilage. The merit of the covenant of circumcision also helped Noah, as it is said And I will establish My covenant with you (Genesis 6:18) — Rashi explains this refers to [protecting] the grain and fruits from rotting. This is what Joseph answered them when they said their collected grain had rotted — that they should circumcise themselves. This is measure for measure: If a person removes the waste from within himself, God will also give good and remove the waste from within the grain itself, which is impossible for man to remove. Our Sages said (Sotah 4b) “Anyone who has relations with a prostitute will eventually seek a loaf of bread and not find it, as it is said For on account of a harlot, one is brought to a loaf of bread (Proverbs 6:26).” For one who has relations with a non-Jewish woman, his foreskin is extended. Furthermore, circumcision corrects the organ so that one does not engage excessively in sexual relations. The Egyptians were steeped in sexual immorality, therefore they needed this correction during the years of famine. For this reason it is said about Joseph His bow remained taut (Genesis 49:24) — that he conquered his desire with Potiphar’s wife, therefore from there he shepherded the stone of Israel For from there he merited that his grain did not rot, and he was able to sustain and nourish the rock of Israel because he did not “shepherd prostitutes.”