잠언 27:26의 미드라쉬

“…for your love is better than wine” (Song of Songs 1:2). We learned there (Mishna Avoda Zara 2:5): Rabbi Yishmael asked Rabbi Yehoshua as they were walking on the way: ‘Why did [the Sages] prohibit the cheese of the gentiles?’ [Rabbi Yehoshua] said to him: ‘Because they curdle it with the stomach contents of an animal carcass.’ He said to [Rabbi Yehoshua]: ‘But are the stomach contents of a burnt offering not more stringent than the stomach contents of an animal carcass, yet they said that a priest who is broad minded¹⁰⁹He is not particular about what he eats. swallows it raw.’ What is, swallows it raw? He gulps it down. Rabbi Shimon ben Lakish said: They rendered it like a tainted cup; he may not benefit, but he is not liable for misuse of consecrated items.¹¹⁰Thus, if one eats the stomach contents of a consecrated animal, one is not liable for misuse of a consecrated item. This proves that it is not considered a food item, therefore its consumption is not a normal act of eating. Similarly, the stomach contents of an unslaughtered animal carcass should not be considered a food item, and should not render the cheese non-kosher. [Rabbi Yishmael] said to him:¹¹¹In the mishna, this is stated as a response to a second explanation given by Rabbi Yehoshua for the prohibition of eating the cheese of gentiles: They curdle it in the stomach contents of animals that have been slaughtered as an idolatrous sacrifice. ‘If so, why did they not prohibit benefit from it?’ [Rabbi Yehoshua] diverted his attention to another matter. He said to him: ‘Yishmael, my brother, how do you read it? For Your love [dodekha] is better than wine, or your love [dodayikh] [is better] than wine?’¹¹²Do you think that the term “your love” is stated in the masculine form [dodekha], indicating that it is being stated by the woman, representing Israel, to the man, representing God, or is it stated in the feminine form [dodayikh], indicating that it is stated by the man, representing God, to the woman, representing Israel. Rabbi Yishmael answered that it is vocalized dodayikh, in the feminine. He said to him: ‘The matter is not so, as its counterpart teaches in its regard: “Your oils [shemanekha] have a goodly fragrance”’ (Song of Songs 1:3).¹¹³Just as this verse is in the masculine, so, too, the previous verse, which is the verse under discussion, is also in the masculine.
Why did he not reveal it to him?¹¹⁴Why did he divert his attention rather than answering his question? Rabbi Yonatan said: It is because they had prohibited it only recently,¹¹⁵When the Sages issue a decree, for the first year they do not reveal the reason behind it, so that people will accept the decree without questioning its rationale. and Rabbi Yishmael was young. Rabbi Shimon ben Ḥalafta and Rabbi Ḥagai in the name of Rabbi Shmuel bar Naḥman [said]: It is written: “Lambs [kevasim] will be for your garments” (Proverbs 27:26). Kevashim, concealed items, is written.¹¹⁶The word, as written, can be read either kevasim or kevashim. When your students are young, conceal matters of Torah from them. When they grow and become Torah scholars, reveal the secrets of Torah to them. Rabbi Shimon ben Yoḥai taught: “These are the ordinances that you shall place [tasim] before them” (Exodus 21:1), just as this treasure [sima] is not revealed to every person, the same is true of matters of Torah.
Rav Huna raised a question and Rabbi Ḥama bar Ukva posed a difficulty:¹¹⁷Some suggest that the text should read: Rav Huna, citing Rabbi Hama bar Ukva, posed a difficulty (Etz Yosef). If he sought to divert him, he should have diverted him from the five verses in the Torah that require resolution.¹¹⁸In each of these cases there are two phrases, and it is unclear whether a particular word which appears at the border of the two belongs to the first or second phrase. These are they: “se’et” (Genesis 4:7); “cursed” (Genesis 49:7);¹¹⁹Does “cursed” belong to the previous verse: “And with their will they hamstrung an ox that is cursed” or does it belong to the beginning of this verse: “Cursed is their wrath, as it is fierce”? “tomorrow” (Exodus 17:9);¹²⁰Is it “Go out and battle Amalek tomorrow” or is it “Tomorrow I will stand at the top of the hill”? “crafted like almonds” (Exodus 25:34);¹²¹Is it “four cups crafted like almonds,” or is it “like almonds are its knobs and flowers”? “arise” (Deuteronomy 31:16).¹²²Is it “you will lie with your ancestors and arise,” or is it “this people will arise and it will stray”? Is it, “if you do well you will receive forgiveness [se’et],” or is it “you will bear your sin [se’et] if you do not do well”? Rabbi Tanḥuma said: I have another: “The sons of Jacob came from the field when they heard” or “when they heard [the men were saddened] and they came from the field” (Genesis 34:7). Rabbi Yitzḥak said: It is written: “And the Lord commanded me” (Deuteronomy 4:14); there are matters that He said to me myself, and there are matters that He told me to say to my children.¹²³Some matters of Torah are meant to publicized to all, and others are meant to be communicated only to those who are worthy. Rabbi Eila said: There are matters that one seals [meshikin]¹²⁴This is derived from yishakeni. Rabbi Yehoshua raised this verse to Rabbi Yishmael in order to allude to the fact that not everything is meant to be publicized (Matnot Kehuna). in one’s mouth.
How so? One verse says: “I store Your saying in my heart, so as not to sin against You” (Psalms 119:11), and one verse says: “With My lips I have recounted all the ordinances of Your mouth” (Psalms 119:13). In what sense can both these verses coexist? Rather, as long as Ira HaYa’iri, David’s mentor, was alive, “I store Your saying in my heart”; when he departed, “with my lips I have recounted.”¹²⁵David did not publicize halakhic matters during the lifetime of his teacher because a disciple is prohibited from issuing halakhic rulings in the presence of his teacher (Eruvin 63a).

R. Ami said: "The secrets of the Law may be imparted only to the one who has the five prescribed things, viz. (Is. 3, 3) The captain of fifty, and the honorable man, and the counsellor, and the skilful artificer, and the eloquent orator." R. Jochanan said to R. Elazar: "Come, I will instruct thee in the subject of the Divine chariot." The latter replied to him: "I am not old enough." When he did become old enough, R. Jochanan had already died. R. Assi said to him [R. Elazar]: "Come, I will instruct thee in the subject of the Divine chariot." He replied: "If I had been worthy, I should have received instruction from R. Jochanan thy teacher." R. Joseph was well versed in the subject of the Divine chariot, while the seniors of Pumbeditha were well versed in the subject of creation. They said to him: "Would the master instruct us in the subject of the Divine chariot?" He answered them: "Instruct me [first] in the subject of Creation." After they had instructed him, they said to him: "Now let the master instruct us in the subject of the Divine chariot?" He answered: "In reference to this we have learned in a Baraitha (Songs 4, 11) Honey and milk are under thy tongue. This means, let the words which are sweeter than honey and milk, be under thy tongue." (Do not disclose them to others.) R. Abahu infers the same thing from the following passage (Prov. 27, 26) The sheep (K'basim) are for thy clothing. Read not k'basim (sheep), bu K'bushmi (hidden things). This means, things that are the secrets of the world shall be under thy clothes (concealed). They said to him: "We have worked in them as far as the words (Ez. 2, 1) And He said unto me, Son of man." "But this is the real subject of the Divine chariot," replied R. Joseph.

(Lev. 17:3:) “If any single person from the House of Israel slaughters.” R. Aqiva says, “When Israel was in the desert, they would slaughter cattle by stabbing and eat them; but here the Torah has forbidden it and says to them (ibid.), ‘If any single person from the House of Israel….’⁶⁹Lev. R. 22:7; see Hul. 16b-17a; Sifre, Deut. 12:20 (75). Then it told them, ‘You are forbidden to slaughter apart from the tent of meeting (cf. vs. 4).’” R. Ishmael says, “When Moses said this to them, they were craving to eat meat. At that time, they were cautioned⁷⁰Hizhiru ‘atsman. The verbal expression is used for an explicit biblical prohibition. away from slaughtering, i.e., not to slaughter apart from the tent of meeting.” And why so? It is simply that up to then they had been lusting after idols. Where is it shown that they were slaughtering to idols? Where it is stated (in Lev. 17:7), “And they shall no longer offer sacrifices [to the goat demons after whom they went whoring]….”⁷¹Lev. R. 22:8. When they wished to enter the Land of Israel, they came to Moses. They said to him, “O our master, if we wish to eat flesh, how shall we do so?” He said to them, “In the past, when you were in the desert, you were forbidden to slaughter apart from the tent of meeting; but when you enter the land, you are permitted to slaughter in any place,” as stated (in Deut. 12:20), “When the Lord your God enlarges your territory, as He promised you, [and you say, ‘Let me eat meat, because your soul longs to eat flesh,’ you may eat flesh to your soul's desire].” He said to them, “When I shall have permitted you to slaughter, you may [nonetheless] not take from your flock and slaughter.” Solomon said (in Prov. 27:27), “And there will be enough goat's milk for your food, for the food of your household.” Moses was teaching Israel by saying to them, “If you have sheep, that which you shear is for your clothing,” as stated (in Prov. 27:26), “The sheep will be for your clothes, and the he-goats the reward of a field.” What is the meaning of “and the he-goats the reward of a field?” That whatever you gain as reward from the he-goats that procreate the herd, you are to buy fields with it (i.e., the offspring).⁷²But cf. Hul. 84a. (Prov. 27:27:) “And there will be enough goat's milk,” [meaning] you will have enough goat's milk “for your food, for the food of your household.” R. Aqiva said, “See how the Holy One, blessed be He, cares for the assets of Israel. See what is written (in Deut. 12:21), ‘then you may slaughter from your cattle or flock,’ from what they bear.⁷³T‘Arakh. 4:26. You shall only take and sacrifice from what they give birth to.” Where is it shown? Where it is stated (in Deut. 15:19), “[You shall consecrate to the Lord] all the male firstlings which are born in your herd and in your flock.” You are permitted to sacrifice from what they give birth to. R. Eleazar ben Azariah said, “The Torah has taught you a rule of conduct:⁷⁴T‘Arakh. 4:26; Hul. 84a. If someone from Israel should have ten pounds⁷⁵Gk.: litrai. of silver, let him eat green vegetables in the pot; if he has twenty, let him eat them in a casserole;⁷⁶Gk.: lopas (“flat dish”). if he has thirty, let him eat a pound of meat from Sabbath to Sabbath; and if he has fifty, let him eat meat on each [and every] day.” Now why all this? In order to care for the assets of Israel. R. Eleazar ben Shammua' said, “And when he buys from Sabbath to Sabbath, he should not buy until he consults within his household.” Where is it shown? Because it is so written (in Deut. 12:20), “and you say, ‘Let me eat meat,’” For this reason Moses warned them and gave them a hint (in vs. 21), so that they would not do too much slaughtering.

(Lev. 17:3:) IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS. R. Aqiva says: When Israel was in the desert, they would slaughter cattle by stabbing and eat them; but here < Scripture > has forbidden them and says to them (ibid.): IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL…. ⁸³Tanh., Lev. 6:11; Lev. R. 22:7; see Hul. 16b-17a; Sifre, Deut. 12:20 (75).Then he told them: You are forbidden to slaughter apart from the Tent of Meeting (cf. vs. 4). R. Ishmael says: When Moses spoke to them, they were craving to eat meat. At that time they were cautioned⁸⁴Hizhiru ‘atsman. The verbal expression is used for an explicit biblical prohibition. away from slaughtering, i.e., not to slaughter apart from the Tent of Meeting. And why so? It is simply that up to then they had been lusting after idols. Where is it shown that they were lusting after idols? Where it is stated (in Lev. 17:7): AND THEY SHALL NO LONGER OFFER SACRIFICES < TO THE GOAT DEMONS AFTER WHOM THEY WENT WHORING >….⁸⁵Lev. R. 22:8. When they wished to enter the Land of Israel, they came to Moses. They said to him: O Our Master, If we wish to eat flesh, how shall we do so? He said to them: In the past, when you were in the desert, you were forbidden to slaughter apart from the Tent of Meeting; but when you enter the land, you are permitted to slaughter in any place, as stated (in Deut. 12:20): WHEN THE LORD YOUR GOD ENLARGES YOUR TERRITORY, AS HE PROMISED YOU, AND YOU SAY: LET ME EAT MEAT, BECAUSE YOUR SOUL LONGS TO EAT FLESH, < YOU MAY EAT FLESH TO YOUR SOUL'S DESIRE >. He said to them: When I shall have permitted you to slaughter, you may not take from your flock and slaughter. Solomon said (in Prov. 27:27): AND THERE WILL BE ENOUGH GOAT'S MILK FOR YOUR FOOD, FOR THE FOOD OF YOUR HOUSEHOLD. Moses was teaching Israel by saying to them: If you have sheep which you shear for your clothing, < then > as stated (in Prov. 27:26): THE SHEEP WILL BE FOR YOUR CLOTHES, AND THE HE-GOATS THE PRICE OF A FIELD. What is the meaning of AND THE HE-GOATS THE PRICE OF A FIELD? That whatever you gain from the goats, you are to buy fields with it.⁸⁶But cf. Hul. 84a. (Prov. 27:27): AND THERE WILL BE ENOUGH GOAT'S MILK. You will have enough GOAT'S MILK FOR YOUR FOOD, FOR THE FOOD⁸⁷The translation here follows the traditional biblical text, which Buber has just quoted correctly a few lines above; however, the Buber text here has substituted LWHM (“flesh”) for the biblical LHM (i.e., “food” or “bread”). OF YOUR HOUSEHOLD. R. Aqiva said: See how the Holy One cares for the assets of the righteous and Israel.⁸⁸The parallel in Tanh., Lev. 6:11 (Jerusalem: Eshkol, n.d.) reads: “of Israel’s righteous.” See what is written (in Deut. 12:21): THEN YOU MAY {TAKE} [SLAUGHTER] SOME OF YOUR CATTLE OR FLOCK. Some of what they bear.⁸⁹T‘Arakh. 4:26. You shall only take and sacrifice some of what they give birth to. Thus it is stated (in Deut. 15:19): < YOU SHALL CONSECRATE TO THE LORD > ALL THE MALE FIRSTLINGS WHICH ARE BORN IN YOUR HERD AND IN YOUR FLOCK. [You are permitted to sacrifice some of what they give birth to.] R. Eleazar [ben Azariah] said: The Torah has taught you a rule of conduct.⁹⁰T‘Arakh. 4:26; Hul. 84a. If someone from Israel should have ten pounds⁹¹Gk.: litrai. of silver, let him eat green vegetables in the pot; if he has twenty, let him eat them in a casserole;⁹²Gk.: lopas (“flat dish”). if he has thirty, let him eat a pound of meat from Sabbath to Sabbath; and if he has fifty, let him eat meat on each [and every] day. Now why all this? In order to care for the assets of Israel. R. Eleazar ben Shammua' said: And when he buys from Sabbath to Sabbath, he should not buy until he consults within his household. Where is it shown? < In Deut. 12:21. > Because it is so written (in Deut. 12:20): [WHEN THE LORD YOUR GOD ENLARGES YOUR TERRITORY,] AS HE PROMISED YOU, AND YOU SAY: LET ME EAT MEAT < BECAUSE YOUR SOUL LONGS TO EAT FLESH, YOU MAY EAT FLESH TO YOUR SOUL'S DESIRE >…. For this reason Moses warned them and gave them a hint (in vs. 21), so that they would not do too much slaughtering.