잠언 30:20의 인용 해설

And the people were as those who complain, etc. We do not find explicitly in Scripture what this complaint was, yet the verse does not come to conceal but to explain. However, since we find two explicit complaints in Scripture — the first, We remember the fish, etc. and the second, weeping among their families regarding matters of forbidden relationships, etc. — therefore, certainly the entire passage speaks about one matter, and it was all one complaint originating from the passage And it came to pass when the Ark set forward, which is the mystery of the inverted letter nun at the end of the passage and in the word kemitonnenim [as those who complain].
For it is surprising in the eyes of many, and also in my eyes it is surprising, what our Sages interpreted (Tractate Shabbat 130a): And Moses heard the people weeping among their families — concerning matters of forbidden relationships that were prohibited to them. What is the connection of this complaint to here? And why did they not weep at the time when the forbidden relationships were prohibited to them? And if at that time they were silent and each of them accepted it, now what happened to them that they came to mention the past and to regret the past which they had already accepted and upheld?
Furthermore, they explicitly said, We remember the fish, and they said, Who will feed us meat? And without doubt, all these verses from and the Children of Israel also wept again until And Moses heard the people weeping are all speaking about one weeping. For this reason, our Sages endeavored to interpret the complaint in a distant way, for in Tractate Yoma (75a), Rav and Shmuel disagree about it — one says it refers to actual fish, and one says it refers to forbidden relationships, using a euphemistic expression, as it is written (Proverbs 30:20), She eats and wipes her mouth. According to his view, it is also simple to say that Who will feed us meat is also a euphemistic expression. And even according to his words, we need to provide a good reason and understanding of what this complaint has to do here, and why they were silent when the forbidden relationships were prohibited to them.

מחוי – wiping, like (Proverbs 30:20): “She eats, wipes her mouth.” Scraping its entrails overrides the Sabbath, so that it does not smell badly.

Ha Lachma Anya, A Fifth Interpretation: We learn that one should not eat on the eve of Pesach until after dark. The reason for this law is that our ancestors in Egypt could not eat until they returned from a long day of slavery in the fields. The task masters made them work hard all day we commemorate their experience by reenacting it on Passover eve. We wait until dark to eat our meal on the eve of Passover and begin by saying, Ha lachma anya, “this is the bread of affliction” so that we are truly like a servant returning from the fields to eat one’s evening meal.
Similarly, the Jerusalem Talmud says, that one who eats matzah on Passover eve is like one who has intimate relations with his fiancé in his father-in-law’s house before the marriage³⁷Jerusalem Talmud (JT) Pesachim 10:1. A bride is forbidden to the groom prior to the sheva berachot, the seven marriage blessings. Similarly before we eat matzah at the Seder, we must recite seven blessing as the groom does for his bride:
1. Wine
2. Kiddush
3. Sh’hecheyanu
4. Karpas
5. Asher G’alanu
6. Wine
7. Netilat Yadaim
8. Matzah
9. Hamotzi
There are actually nine blessings leading up to the matzah so which ones do we count? According to Abudraham, the two blessings for the wine aren’t included in the seven blessings. The author suggests that we don’t include the motzi or the blessing for washing the hands since one recite those blessings even if it wasn’t Passover. Actually, the Jerusalem Talmud teaches us that the significance of the ceremonies is not in the number of blessings we say but in the connection between the wedding ceremony and the Seder. Just as one needs Kiddushin ceremony (the betrothal ceremony), the canopy (the Nisuin blessings), the reading of the ketubah, and two cups of wine for a wedding ceremony to be complete³⁸There are two parts to a Jewish wedding ceremony; each part is recited over a separate cup of wine under the chuppah. The kiddushin or erusin ceremony is referred to as the betrothal ceremony. The Nisuin ceremony is made up of seven blessings and is usually referred to as the Sheva Berachot. so, too, before we eat the matzah must recite the Kiddush (the Erusin), cover the matzah (the chuppah), read the Haggadah (reading of the ketubah), drink two cups of wine before the meal (just as we drink two cups of wine in the wedding ceremony), and partaking of the meal is compared to the consummation of the relationship, as we read in scripture: Such is the way of the adulteress, she eats, wipes her mouth and says, ‘I have done no wrong.”³⁹Proverbs 30:20; this is a strange biblical citation but the connection is clear. Eating is a metaphor for sexual relations in this verse and in his comparison of the wedding ceremony and the Seder meal.
All who are in need… of the basic necessities of the Seder which are the four cups of wine and the Pesach offering ‘let him come and celebrate Passover/Pesach.” The afikomen is a symbol of the Pesach offering. (That is, the first statement “all who are hungry…come and eat” is a reference to the matzah, while the second statement “all who are in need” is a reference to the Afikomen/the sacrifice and the four cups of wine. They also symbolize the future hope of redemption when we will be able to celebrate Passover fully once again. That is why we continue, “Now we are here, next year may we be in the land of Israel.”