Citazione Commento su I Cronache 4:22

Machlon and Kilyon: We do not know the circumstances under which they were named, just as with Issachar and Moses. In the Midrash, it is said that they are Joash and Saraph, because they married Moabite women (1 Chronicles 4:22), where it is written "who had dominion in Moab." The Moabite women are permitted to Israelites because the scripture only forbids Ammonites and Moabites from entering the assembly, and from marrying Israelite women. In the Book of Ezra, I will explain this well.

In our book, Rinnah shel Torah, in which we use much exegesis and ethics, we dealt more extensively with Josiah’s directive to his generation.¹²This directive and the importance of applying pilpul outside of Israel are described in the section entitled Shear Yisrael. Josiah and his generation needed to sharpen and brighten the sword of Israel. [Although that which is explained in Rinnah shel Torah] are the words of the ancients¹³The phrase “words of the ancients” is from I Chron. 4:22. [we will not now elaborate on this further], because our goal here is to describe the development of halachah. [The prophet Amos] eulogized Josiah, stating, “It will come to pass in those days, says the Lord God, that I will cause the sun to go down at noon and I will darken the earth in the yom or – the day of light.”¹⁴Amos 8:9. In Tractate Mo’ed Katan 25b, R. Yohanan states that this verse refers to the day of King Josiah’s death. Josiah had begun to brighten the eyes of Israel [with his directives to increase pilpul and communal Torah study]. Had he lived longer, he would have greatly increased the amount of Torah [knowledge] in his day. However, the sins [of the generation] were great and the lamp of Israel was darkened, and all that remained of Josiah was the framework [that he had created].

The whole subject of animal sacrifice dating back as it does to the first man is a subject replete with mystical significance. It contains hidden elements of the interrelations between different parts of G’d’s creation. We have touched upon this in the introduction to our commentary to the Torah under the heading “the fourth method.” All those who do understand these matters are duty-bound to conceal their knowledge and not publicise it indiscriminately. This knowledge may only be revealed for the sake of the Creator’s honour to selected individuals, exceptionally pious persons. David already indicated in Psalms 19,11 that the words of G’d which are sweeter than honey are for the ones who have displayed thorough understanding. Anyone lacking such attributes will find these mysteries of the Torah as exceedingly remote. These words are considered as עתיקים, dating back to primeval times (based on Chronicles I 4,22); they are like deep waters which cannot be explored by just anybody.