창세기 43:16의 인용 해설

[Daniel 2:14] Be'dayin (בֵּאדַיִן - Then): Then (az - אָז) Daniel answered (hetiv - הֵתִיב) with counsel (ʿeta - עֵטָא) and discretion/reason (teʿem - טְעֵם). And behold, [the concept of giving good counsel/reason is] like [in Proverbs 26:16 concerning] “seven men who can render a reason” (shivʿah meshivei taʿam - שִׁבְעָה מְשִׁיבֵי טָעַם). [Regarding] Arioch, the captain of the guards (rav tabbachayya - רַב־טַבָּחַיָּא): [Consider] Potiphar, Pharaoh's captain of the guard (sar ha-tabbachim - שַׂר הַטַּבָּחִים) [Genesis 39:1]. According to my opinion, [the meaning of the title is complex because] the word tabbach (טַבָּח) in the Holy Tongue [Hebrew] is interpreted in two senses/meanings (טעמים): The first: killing/slaughter (harigah - הֲרִיגָה), like [the title] chief of the executioners/slaughterers (rav tabbachim - רַב טַבָּחִים). And the proof [that Arioch's title relates to killing] is [the phrase in this verse] “who had set out to put [them] to death” (di nefaq l'qattala - דִּי נְפַק לְקַטָּלָא). And similar to it [the use of the root ט-ב-ח for killing] is [the phrase] “like a lamb (k'cheves) or a ram (alluf) led (yuval) to the slaughter (litvoach) like sheep (k'tzon)” [cf. Jeremiah 11:19]. And many [other examples] are like this. And the second meaning is like [the word] in the language of Ishmael [Arabic] for cook/butcher (mevashel - מְבַשֵּׁל). Like [in]: “and slaughter a slaughtering (v'tavoach tevach) and prepare (v'hachen)” [Genesis 43:16]. [This second meaning is supported by verses like I Samuel 8:13 referring to women as] “perfumers (l'raqqachot) and cooks/butchers (ul'tabbachot)” – because women do not [ritually] slaughter. And also [the verse] “And the cook (ha-tabbach) took up (vayarem) [the portion]” [I Samuel 9:24]. And because the chief baker baked the bread and the chief cupbearer was his counterpart, therefore I said [in Genesis commentary] that he [Pharaoh] put them [the baker and cupbearer] in the house of their colleague [Potiphar], who was the chief cook (שר המבשלים), and did not put them in the prison where all prisoners were confined, because of their high rank as officials. [This digression clarifies the dual meaning of tabbach relevant to understanding Potiphar and perhaps Arioch].

ביום השביעי נשיא לבני אפרים, “on the seventh day (it was the turn) the prince of the tribe Ephrayim.” This day was the Sabbath, as the first day of these inaugural offerings was presented on the first day of the week, to symbolise the day on which G–d began to create the universe we live in. Seeing that the original Joseph had been observing the Sabbath, long before it had become designated a day of rest for the Jewish people, a descendant of his was honoured by presenting his offering on that day. The sages deduce the fact that Joseph observed the Sabbath from Genesis 43,16 in which the word, והכן, “he had prepared it,” appears an allusion to the fact that the animals he served his brothers had been slaughtered and prepared on the day before. The Torah, in Exodus 16,5, had instructed the Jewish people to prepare for the first Sabbath after the manna fell from heaven and to prepare their food from it before the onset of the Sabbath, seeing that they had received a double portion on that day. Normally, no offerings of individuals are allowed to be offered on the Sabbath. Seeing that the founding father of the tribe of Ephrayim had honoured the Sabbath when this had not been required, the Sabbath honoured him by allowing him to offer his sacrifice on that day. This is also recalled in Psalms 60,9: לי גלעד ולי מנשה ואפרים מעוד ראשי יהודה מחוקקי, “Gilead and Menashe would be Mine; Ephrayim My chief stronghold, Yehudah My scepter.” Rabbi Shimon ben Lakish said that if someone would question the right of Elijah the prophet to have built a private altar on Mount Carmel in his confrontation with the priests of the Baal during a period when this was absolutely forbidden, the psalmist answered that לי גלעד, “He did it at My command.” Rabbi Shimon be Lakish added: if someone were to tell you that Gideon performed seven acts all of which were violations of the Torah’s commandments, including building a private altar, sacrificing on it though he was not a priest, using wood from an idolatrous tree for firewood, etc; (compare Judges chapters 6-25-26) this is what the psalmist had in mind when he said: לי מנשה, Menashe is Mine, i.e. Gideon from the tribe of Menashe did all this at G–d’s instruction. If someone were to tell you that Joshua desecrated the Sabbath when he marched around Jericho for seven days in a row, one of which must have been the Sabbath, (Joshua 6, 3-4) all of this was done at the express command of Hashem It is therefore not so strange to read that G–d permitted the “desecration” of the Sabbath on this occasion by allowing the prince of the tribe of Ephrayim to present his inaugural offering on the Sabbath. This incident is referred to by the psalmist quoted earlier as: “Yehudah My scepter” יהודה מחוקקי. If someone were to tell you that David violated a negative commandment, G–d said that what David did was similar to what a scribe does when he inscribes (as an illustration what is forbidden to write on the Sabbath) The psalmist refers to this in Psalms 51,15, with the words: אלמדה פשעים דרכיך וחטאים אליך ישובו, “by my actions I teach the transgressors Your ways, and the sinners will return to You.” Midrash Tanchuma section 28, on our portion goes as far as quoting The Talmud in tractate Avodah zarah folio 4 where we find Rabbi Yochanan saying, quoting Rabbi Shimon bar Yochai having said: “if David became guilty of a gross misconduct in the episode with Bat Sheva, this had been allowed to happen only in order to teach the common people that it is possible to do penitence, both as an individual sinner, i.e. David, or, as in the case of the people sinning at the golden calf, for a community, to do penitence, without the world having come to an end for either that individual or that community.