사무엘하 13:15의 인용 해설

Solomon cautions even such people not to “overdo this friendliness” by allowing themselves to become viewed as intruders in their friends’ homes when showing up at all hours, overstaying their welcome, etc. Unless such people practice restraint they are liable to find themselves unwelcome and hated after a while. Solomon compares the experience to people who eat honey, something delectable at the beginning but apt to become revolting when overindulged in. All of this is a simile for the principle never to overdo anything as even the best of virtues when practiced to excess is bound to turn people off. Rain is certainly necessary for the plants on earth, for the climate, and for our general well being. Too much rain in too concentrated a form is not only no blessing but a curse. The reason that Solomon illustrated his point by choosing someone’s friend as the example is precisely because he wanted to drive home the point that not only should one keep one’s distance from the “wrong kind” of people, but one should even be discreet in one’s association with one’s friends as they too are entitled to a degree of privacy, etc.
There are times for social intercourse, such as the gatherings mentioned earlier. Nonetheless, at other times, one must know when to leave the company of one’s friends in order to keep the relationship at its best level. When it is time to retire to bed one should not overstay one’s welcome resulting in resentment; neither should one stay at meal-times unless invited as one interferes with one’s friend’s family’s routine.

יסובבנהו, “He circled it.” He surrounded the Jewish people with the clouds of glory. According to Onkelos who translates as אשרינון סחור לשכנתיה, the meaning is: “He surrounded them with flags from four sides.” The verse then explains that the Jewish camps in Sinai were like a circle with the Shechinah among them; this is also the meaning of Song of Songs 7,1: כמחולות המחנים, “with the camps encircling.” The author speaks of two camps, i.e. the camp of the Israelites and that of the angels. The latter had descended from their celestial regions with the Shechinah (Bamidbar Rabbah 2,2). This is also alluded to in Taanit 31 that at some time in the future G’d will arrange for a circle for the righteous in Gan Eden and His attribute כבוד will be amongst them.
יבוננהו, “He granted insights to it,” He enabled them to understand things by means of the Torah.
יצרנהו, “He preserved it;” He protected them against the attack by Amalek and attacks from the other nations.
כאישון עינו. “as the pupil of His eye.” The pupil of the eye is known in classical Hebrew as אישון. The reason is that it contains within it something which resembles a human being, איש. The word, or rather the ending ון, suggests something small, just as the word שבתון in the expression שבת שבתון suggests a diminution of the Sabbath, something akin to but not quite like the Sabbath. Whereas the word שבת describes the principal parts of the Sabbath, the word שבתון describes an addition to the Sabbath, something secondary and therefore something “smaller.” We find a similar construction in אמנון, אמנינון in Samuel II 13,20 where it describes Amnon being put down, being degraded as a brother, seeing he had not acted as a brother should (compare Kimchi).

[AND IT SHALL BE, IF THOU HAVE NO DESIRE FOR HER,] THEN THOU SHALT LET HER GO WHITHER SHE WILL. The Rabbis have said thereon in the Sifre:⁴⁴Sifre, Ki Theitzei 214. “But not to her fathers’ house.” Now, I do not know whether the intent thereof is to state that she is a Jewess and that we do not allow her to leave the law of Israel and go back unto her people, and unto her gods,²¹Ruth 1:15. or whether it means to state that he is not to send her to her father’s house with attendants, for in that case he would be assisting those who commit a transgression. Instead he is to send her out of his house to sojourn wherever she could find a place,⁴⁵Judges 17:8. for perhaps she will remain in the Land and follow the young men⁴⁶Ruth 3:10. and be married to one of them. Now, since Scripture states that he is to let her go where she pleases, and warns that he not sell her for money and that he not treat her as a slave,⁴⁷In Verse 14 before us. we deduce that she needs no divorce from him. Rather, Scripture considered her to be a married woman as long as she was with him; when he hates her he may send her away like a rape victim.⁴⁸Thus the question raised by Ramban at the beginning of this section [whether she is considered a Jewess or not — see text] is resolved in favor of the second alternative: she is not considered a Jewess, and is not required to be released from him by a divorce.
It is possible that the sense of the verse is to state that, if he cohabits with her and desires her, she shall become his wife. If he cohabits with her, however, and she is not enticing to him and he does not desire her, similar to the affair of Amnon with Tamar,⁴⁹II Samuel 13:15. he must let her go where she pleases, everything depending upon this cohabitation. For, if after he cohabited with her [the first time] she tarried with him for days and he cohabited with her, and then changes his attitude and hates her, like a man who hates his wife, she had already become his wife, and thus she is Jewish and can be sent away only with a bill of divorce.⁵⁰Further, 24:1.