시편 71:4의 인용 해설

and bring your sacrifices in the morning—The priests of Baal say to them, “Idolatry is liberal and does not impose stringent regulations upon you. The Torah states: (Exodus 34:25) ‘Shall not stay overnight,’ but for idolatry, ‘And bring in the morning. ’ The Torah states concerning sacrifices of lesser sanctity: (Lev. 19:6) ‘On the day of your sacrifice, it may be eaten, and on the morrow, ’ but idolatry, ‘after three days your tithes of cattle.’ The Torah states: (Lev. 2: 11) ‘Leaven... you shall not offer up,’ but idolatry, (verse 5) ‘And offer up a thanksgiving offering of leaven. ’ The Torah states: (Deut. 23:22) ‘You shall not delay its payment,’ but idolatry, ‘and proclaim and publish the free will offerings.’ Proclaim: ‘Whoever vowed and forgot, shall give it thought and remember.’” (Yerushalemi, Avodah Zarah 1:1) And Jonathan renders: And offer up from robbery. Cf. (Isa. 1: 17) “Strengthen the robbed (חָמוֹץ);” (Psalms 71:4) “From the hand of the unrighteous and the robbers (וּמְחַמֵּץ).”

THEY SHALL BE BAKED WITH LEAVEN. Scripture commanded that these two loaves be leavened, because they are a thanks-offering to G-d for having kept for us the appointed time of the harvest,³⁰³See Jeremiah 5:24. and a thanks-offering comes with cakes of leavened bread.³⁰⁴Above, 7:13 — It is important to note that neither the two leavened loaves of the Festival of Weeks nor the leavened cakes of a thanks-offering were burnt on the altar, as leaven is forbidden to be burnt on the altar. They were merely brought into the Sanctuary Court as part of the offering, but they were eaten by the priests. Perhaps the [usual] prohibition of bringing leavened things as an offering³⁰⁵Ibid., 2:11. is because leaven alludes to the attribute of justice, for it is called chametz (leaven), just as wine which sours is called ‘chometz yayin v’chometz sheichar’ (vinegar of wine or vinegar of strong drink),³⁰⁶Numbers 6:3. the word [chametz] being derived from the expression: the unrighteous ‘v’chomeitz’ (and ruthless man),³⁰⁷Psalms 71:4. for [vinegar of wine and vinegar of strong drink] are drinks whose original taste has been “robbed” from them, and they are therefore not suitable for [normal] drinking. Similarly, for my heart yithchameitz’³⁰⁸Ibid., 73:21. means that it was “in a ferment, and it lost its composure.” Now since the offerings are brought to be acceptable before the Glorious Name,³⁰⁹Deuteronomy 28:58. See Ramban above, 1:9 (towards the end). they are therefore not to be brought from objects which possess a strong power³¹⁰Alluding to the attribute of stern justice (Tziyoni). to change natural properties of other things [such as leaven], and similarly they are not to be brought from things which are completely sweet³¹¹Alluding to everlasting mercy (ibid.). such as honey. [Instead, they are to come] only from things which are blended of different qualities, just as the Rabbis have said with reference to the creation of the world³¹²Bereshith Rabbah 12:15. The language here is that of Rashi on Genesis 1:1. “He combined the attribute of mercy with the attribute of justice, and created the world.” Now on the Festival of Weeks which is the day of the Giving of the Torah [on Mount Sinai], the offering [i.e., the two leavened loaves and the various burnt-offerings, together with their meal-offering which is of unleavened bread, as stated in Verse 18] comes in accordance with the law of the thanks-offering [which was brought with ten leavened cakes and thirty unleavened cakes],³¹³Above, 7:12-13. See Ramban there on Verse 12. for it is the day of the solemn assembly. The student learned in the mysteries of the Cabala will understand. And this is the secret of which our Rabbis have said:³¹⁴Vayikra Rabbah 9:3. “All offerings are destined to cease [in the World to Come],³¹⁵This is generally understood as meaning that since there will be no sin in the World to Come, there will not be an occasion to bring the sin-offering etc. See Ramban above, 1:4 that the burnt-offering, too, atones for sin. But for the thanks-offering there will always be an occasion. Ramban, however, alludes to a mystic interpretation, namely, that since the World to Come represents the life of perfect harmony, it is symbolized by the thanks-offering in which the leavened and the unleavened are combined, whereas in the present world justice and mercy are not always combined (see Ramban further, on Verse 24 towards the end, about the nature of the New Year and the Day of Atonement). but the thanks-offering will never cease etc.,” for in it are both unleavened and leavened [cakes], comparable to the World to Come [in which the Divine attributes of justice and mercy will forever be in perfect harmony].

חמוץ Cruel.³⁹A. V., The oppressed. An adjective, like קרוב ‘ near ;’ comp. חומץ ‘ cruel ’ (Ps. 71:4). Many explain אשרו חמוץ Give due consideration to the cause, do not judge off hand ; the meaning of אשרו would then be, Praise ye (comp. Gen. 30:13).⁴⁰The translation of the words אשרו חמוץ, according to this explanation, would be : Praise him who is considerate in judgment. This is the opinion of Raba, recorded in Talm. Babl. Sanhedrin 35. אשרו דיין שמחמץ את דינו Praise the judge, who gives his judgment time to ferment. חמוץ is then derived from חָמֵץ dough which had sufficient time to rise. In the courts of law of the Jews, it was the rule that the execution of the sentence of death, after the completion of the trial, should be deferred till the following day, in order to be considered and discussed a second time. (Talm. 1. c.)

the robbed Heb. חָמוֹץ, similar to (Ps. 71:4) “from the hand of the unrighteous and the robber (וּמְחַמֵּץ).”