신명기 28:30의 유대 사상

Since the Torah approves of the following order in life: 1) building a house, 2) a vineyard (livelihood), 3) taking a wife, we read about the betrothal of Isaac at the end of this Parshah, just as at the story of man's creation his betrothal was the culmination of the process of his creation (compare laws about exclusion from military service Deut. 20,5-7 and Talmud Sotah 44). Apart from the fact that it is foolish to assume responsibilities such as marriage without due preparation, it also results in the husband having no time to achieve his earthly tachlit, purpose, since he will not have leisure to study Torah (Kiddushin 29). The fact that Isaac waited till the age of forty, i.e. the age at which one reaches binah understanding, insight, indicates that such maturity is needed. Even an Esau made a point of getting married at the age of forty, to demonstrate his own maturity to one and all (Bereshit Rabbah 65). Under such circumstances, what the Talmud calls zivvug sheyni, the second mating can take place, and G-d matches partners so that they complement each other suitably.

I have also a reason and cause for calling our language the holy language—do not think it is exaggeration or error on my part, it is perfectly correct—the Hebrew language has no special name for the organ of generation in females or in males, nor for the act of generation itself, nor for semen, nor for secretion. The Hebrew has no original expressions for these things, and only describes them in figurative language and by way of hints, as if to indicate thereby that these things should not be mentioned, and should therefore have no names; we ought to be silent about them, and when we are compelled to mention them, we must manage to employ for that purpose some suitable expressions, although these are generally used in a different sense. Thus the organ of generation in males is called in Hebrew gid, which is a figurative term, reminding of the words, “And thy neck is an iron sinew” (gid) (Isa. 48:4). It is also called shupka, “pouring out” (Deut. 23:2), on account of its function. The female organ is called kobah (Num. 25:8), from kobah (Deut. 18:3), which denotes “stomach”; reḥem, “womb,” is the inner organ in which the fœtus develops; ẓoah (Isa. 28:8), “refuse,” is derived from the verb yaẓa, “he went out”; for “urine” the phrase meme raglayim, “the water of the feet” (2 Kings. 18:17), is used; semen is expressed by shikbat zera‘, “a layer of seed.” For the act of generation there is no expression whatever in Hebrew: it is described by the following words only: ba‘al, “he was master”; shakab, “he lay”; laḳah, “he took”; gillah ‘ervah, “he uncovered the nakedness.” Be not misled by the word yishgalennah (Deut. 28:30), to take it as denoting that act: this is not the case, for shegal denotes a female ready for cohabitation. Comp. “Upon thy right hand did stand the maiden” (shegal) “in gold of Ophir” (Ps. 45:10). Yishgalennah, according to the Kethib, denotes therefore “he will take the female for the purpose of cohabitation.”