Tafsiran yang Mengutip untuk Kidung Agung 7:10

ayeleth hashachar The name of a musical instrument. Another explanation: Concerning the nation of Israel, which is a beloved hind (אילת אהבים), who looks forth like the dawn (שחר) (Song 6:10). Our Sages, however, interpreted it as referring to Esther (Mid. Ps. 22:1, Meg. 15b). Menachem (p. 22) interprets אילת as an expression of strength, as (verse 20): “My strength (אילותי), hasten to my assistance.”

דבה has the same meaning as the verb of the same root in (Song 7:10) “(דובב) making speak the lips of those that are asleep”.

“Speak to the priests” [21:1]. Tell the priests that they should not touch any corpse. The children of the priests should not touch a corpse, even when they are small. One can ask a question. Rabbi Yannai told the priests that they could touch Rabbi Judah the Prince, even though he had died. There is a midrash in the Zohar that disagrees.³Most probably, Zohar, III:88b. It says, as soon as the person dies, the spirits of impurity see that the soul of the person has gone to heaven and the Garden of Eden. The spirits of impurity unite with the body. They think that they will also come to heaven when they cleave to the dead body. Therefore a corpse is impure because of the impure spirits. This midrash also answers a question. Why, when a gentile or an animal die and are lying in a house, a priest may go into that house. When a Jew dies and lies in a house, then no priest can come into that house because there is a corpse in the house. The explanation is that the spirits of impurity only desire to cleave to the corpse of a Jew whose soul went to heaven. However, they do not cleave to the body of a gentile or animal. So, one may ask, since the spirits of impurity unite with a body whose soul has gone to heaven. The soul of Rabbi Judah the Prince certainly went to heaven. Why does the Jerusalem Talmud say that Rabbi Yannai announced that the priests may touch Rabbi Judah the Prince and to bury him? The spirits of impurity would certainly cleave to the body of Rabbi Judah the Prince and make him impure. The explanation is that Rabbi Judah the Prince was called “Rabbi” in the Talmud because he taught Torah to all of Israel. Thus, he was called “Rabbi” and when he died, he had taught the whole world Torah and they always recited Torah that they had learned from him. Through this, the lips of Rabbi Judah the Prince speak in the grave, as the verse says, “O that I might dwell in Your tent forever” [Psalms, 61:5]. Here the Talmud asks a question. How is it possible that King David said that he would live in two worlds at one time? The explanation is that King David said, let people say words of Torah for my sake after my death and it will be as if I would live in two worlds because the lips of my mouth speak in the grave when people will say words of Torah for my sake after my death, as the verse says, “gliding over the lips of sleepers” [Song of Songs, 7:10]. This means, the lips of the scholars speak in the grave.⁴B. Yevamot, 96b-97a. Thus, this explains the question about how could Rabbi Yannai announce that Rabbi Judah the Prince is not impure, since the spirits see that the lips of Rabbi Judah the Prince speak in the grave. They think that because Rabbi Judah is speaking with his lips, the soul must still be in him, since the soul speaks by every person. Therefore, the spirits of impurity do not cleave to Rabbi Judah the Prince. They think that he is still teaching.⁵This is most likely an original interpretation.

Will not permit him to sleep. In the grave, as it is stated, “causing the lips of the sleeping to murmur.”¹⁸Shir Hashirim 7:10. Every Torah scholar, in whose name a traditional law is recited, his lips murmur in the grave.¹⁹See Maseches Yevamos 97a.

the gossip of many Heb. דבת, the counsel of many. דבת is an expression of (Song 7:10): “making the lips of the sleeping speak (דבב).” Likewise, every דבת in Scripture, parledic in Old French, gossip (so Gen. 37:2, Num. 14:36, Ezek. 36:3).

הרה לזנונים SHE IS WITH CHILD BY HARLOTRY — The word הרה is an adjective, meaning pregnant, like (Exodus 21:22) “a pregnant (הרה) woman” (where הרה can be only an adjective) and as (Song. 7:10) “Clear (ברה) as the sun” (where ברה is an adjective; Rashi perhaps quotes this example to prove also that הרה is from root הרר just as ברה is from ברר)

וישבו וילינו עליו [AND THE MEN WHOM MOSES SENT TO SEARCH THE LAND] RETURNED AND MADE THE WHOLE CONGREGATION MURMUR AGAINST HIM — This meant: “the men whom Moses sent and who, when they returned (וישבו) from searching the Land, made the whole congregation murmur against him by making them utter an evil report, — those men died. Wherever the phrase הוציא דבה occurs it denotes instructing to speak — that people teach their way of speaking to a person that he may speak it (cf. Rashi on 23:31). Similar is, (Song 7:10) “causing the lips of those who are asleep to speak." (דובב) There may be one (a דבה, “an utterance”) for good, or there may be one for evil: and it is for this reason that it states here, “[even those men] that made the people utter evil speech about the Land”, because, as I have stated, there is a דבה which may be termed good.