Tafsiran yang Mengutip untuk Yehezkiel 27:28

Ähnlich רכֵל .רכל heißt zunächst der hausierende Kleinkrämer, der, von Haus zu Haus gehend, jedem seinen Bedarf befriedigende Waren ins Haus bringt. So Hohelied 3, 6 und Nehemias 13, 20. Dann bezeichnet es im Welthandel: den Zwischenhändler, der den Export und Import der Produkte und des Bedarfs von Land zu Land vermittelt. So Ezechiel 27 und 28. Davon heißt dann רכיל der "Neuigkeitskrämer" der von Mensch zu Mensch, von Haus zu Haus geht und bei dem einen von seinen Verhältnissen ausspäht, was er bei dem anderen als willkommene Mär an den Mann bringen kann, und לא תלך רכיל בעמיך verbietet allgemein: irgend etwas von den nicht bekannten Verhältnissen des einen dem anderen mitzuteilen, so lange nicht die positive Überzeugung vorwaltet, daß die Mitteilung dem Betreffenden genehm ist. So wird Prov. 11, 13 u. 20, 19 der הולך רכיל durch מגלה סוד und גולה סוד erläutert. Es lässt dieses Verbot die nationale Gesellschaft als עמים, als verschiedene in sich geschlossene Kreise begreifen, Häuser, Familien, innerhalb derer Verhältnisse und Angelegenheiten eine durch das natürliche Vertrauen umschriebene Grenze der Verlautbarung finden und nicht von selbst von עם zu עם, von Kreis zu Kreis dringen. Wer nun das, was sich vertraulich in einem Kreise zeigt und äußert, in den anderen hineinträgt, der ist הולך רכיל בעמיו. Es fordert daher das Verbot die Achtung jeder Persönlichkeit und deren Privatangelegenheiten und macht uns die ängstlichste Gewissenhaftigkeit hinsichtlich unserer Äußerungen über dieselben zur Pflicht. Keiner kann die Tragweite dessen beurteilen, was er über die Privatangelegenheiten des anderen äußert, und wo der Geist des רכילות im Schwange ist, da löst dieses die Bande aller Vertraulichkeit und zwingt einen jeden, sich mit seinen Privatangelegenheiten ängstlich vor Jedermann abzuschließen. Hierher gehört auch die Pflicht der Diskretion hinsichtlich des innerhalb eines Kollegiums von den Mitgliedern desselben stattgehabten Meinungsaustausches. Wer auch nur sich auszusprechen erlaubt, er habe zu Gunsten eines Betreffenden gestimmt, sei aber gegen seine Kollegen in der Minorität geblieben, der ist הולך רכיל מגלה סוד und übertritt dieses Verbot (Sanhedrin 3a). Ein noch höherer Grad von רכילות ist לשון הרע, die Bösrede, die Nachteiliges über Charakter und Handlungsweise des anderen mitteilt, selbst wenn es mit der Wahrheit übereinstimmt, und zählt die Lehre der Weisen לשון הרע zu den größten und verderblichsten Verbrechen (siehe Arachin 15a ff.).

G-D HATH ‘Z’VADANI’ (ENDOWED) ME WITH A GOOD ‘ZEVED’ (DOWRY). The commentators have not found the source of this word in the Sacred Language.
We could perhaps say that zeved is a composite word formed from zeh bad, just as is the word madua, [which is composed of the two words, mah dua, meaning “what is the opinion of this matter” or simply “why”] or the word bagad¹¹⁹Verse 11 here. in its written form. [It is read, however, as two words: ba gad (good luck cometh.)] Since the vowel signs segol and patach interchange in many places, particularly in composite words, [the second segol in zeved could have come from the patach of bad: zeh bad]. So also in the word tzalmaveth, [which consists of the two words: tzeil maveth (the shade of death)], and the word biladai, [composed of bal ad (except unto, except unto me, or except me)]. And the second part (bad) of the word zeved comes from the word badim (branches), as in, ‘badei’ (staves) of accacia-wood;¹²⁰Exodus 25:13. And it brought forth ‘badim’ (branches), and shot forth sprigs.¹²¹Ezekiel 17:6. The thick branches of a tree are called badim, and then the word was appropriated to mean “children,” as in, The first-born of death shall devour ‘badav’ (his sons);¹²²Job 18:13. His ill-founded ‘badav’ (sons).¹²³Isaiah 16:6. See Rashi there, who explains the verse as follows: for most of Moab’s sons are illegitimate, etc. Therefore Leah said that this son whom G-d had given her would be a good son for he will cause her husband to reside in her shadow, as “he will now ‘yizbleini’ (dwell with me) in my shadow.” Similarly, I have surely built Thee a house ‘z’vul’ (of habitation),¹²⁴I Kings 8:13. meaning “in order to abide in His shadow.” This was said in this fashion out of respect for the Supreme One, just as Solomon said, Behold, heaven and the heaven of heavens cannot contain Thee, how much less this house that I have builded!¹²⁵Ibid., Verse 27. Likewise, The sun and moon stand still ‘z’vulah’ (in their habitation),¹²⁶Habakkuk 3:11. meaning “stand still in the place where they abide,” as it is said, In them [the heavens] hath He set a tent for the sun.¹²⁷Psalms 19:5.
Now Onkelos translated zeved tov as a good portion. I did not understand his reasoning until I saw in the Jerusalem Targum:¹²⁸Found in our Targum Yonathan. The traditional Targumim (translations) of the Pentateuch are Onkelos, Yonathan, and Yerushalmi. The latter has not reached us in its entirety. “The word of G-d has outfitted me (zavad) with good provision.” [Zavad is written here with two vavim instead of the beth with which the word zeved is written in the Torah.] From this I learned that both Onkelos and the Jerusalem Targum considered the word zeved of the Torah, which is spelled with the letter beth, as if it were written with the letter vav, and they connected it to the Aramaic language which translates the Hebrew word tzeidah (provision) as zvadim (provisions). Leah thus said that G-d had made this son a good provision and a good portion for her because her husband, due to her many children, will now live mainly with her, and thus she will be supported together with him when it is well with him. The vav and the beth are used interchangeably in our language in many places, such as: ta’avah (desire) written with a vav,¹²⁹Above, 3:6. and ta’avah, written with a beth;¹³⁰Psalms 119:20. geivi (My back) — [written with a vav] — I have given to the smiters,¹³¹Isaiah 50:6. and, Upon ‘gabi’ (my back) — [written with a beth] — the plowers plowed.¹³²Psalms 129:3. So also, ‘Lekitzvei’ (To the bottoms) — [written with a beth] — of the mountains I went down,¹³³Jonah 2:7. is as if it were written, lekitzvei with a vav. Also, ‘Laparbor’ (For the precinct) — [written with a beth] — westward, four at the causeway,¹³⁴I Chronicles 26:18. serves as the basis of the word parvor, written with a vav, as it is written, By the chamber of Nethan-melech the officer, which was ‘baparvorim’ (in the precincts),¹³⁵II Kings 23:11. written with a vav, and the meaning of both forms, [whether written with a beth or vav] is the Court which is outside the wall. ‘Umigrash’ (And open land) round about the cities,¹³⁶Numbers 35:2. is rendered by the Jerusalem Targum as, uparvor. And so did the Jonathan Targum translate migrashoth (open lands) as parvoraya.¹³⁷Ezekiel 27:28. In the Mishnah we also find the vav and the beth interchange: “A tarvad (spoon)-full,” written with a vav,¹³⁸Nazir VII, 2. and in some editions it is written, tarbad, with a beth; “A board which has no levizbeiz (edges),” written with a beth,¹³⁹Pesachim 48b. and in certain places they use the word lizbeiz, written with a beth,¹⁴⁰Kelim II, 3. while in other places they use lizveiz written with a vav.¹⁴¹Source is unknown to me. Also, itztaba (a balcony), written with a beth,¹⁴²Shabbath 7a. and itztava, written with a vav,¹⁴³Eirubin 77b. and many other similar words. In the Jerusalem Talmud they also write avir (space)¹⁴¹Source is unknown to me. with a beth in place of the usual vav, as they were not particular about that.