Cytowanie Komentarza do Lamentacje Jeremiasza 1:7

AND IT SHALL BE, WHEN THE ETERNAL THY G-D SHALL BRING THEE etc. He mentions here that, with the increase of beneficence, Israel [i.e., each individual Israelite] should remember the days of his affliction and of his anguish,²⁶³Lamentations 1:7. when he was a servant in Egypt, and he is not to forget the G-d Who brought him forth out of that bondage to this goodness.²⁶⁴See Verse 12. Instead he is always to remember His mercies and fear Him and serve Him as a servant does his master.²⁶⁵See Verse 13. And in the opinion of our Rabbis²⁶⁶Chullin 17 a. the verse further alludes [to the law] that anything found in the houses full of all ‘good’ things²⁶⁷Verse 11. [that were occupied in the conquest of Canaan] may be used, even if they contained things forbidden by the Torah such as kadli²⁶⁸“Hindpart of the head with the neck.” In our text of Tractate Chullin 17 a, the reading is “katlei of swine,” which Rashi interprets to mean “dried swine.” See Numbers 31:23 — Vol. IV, p. 367. of swine, or the produce of a vineyard sown with diverse seeds,²⁶⁹See further, 22:9; also Leviticus 19:9. or fruits of the first three years of a tree.²⁷⁰Ibid., 19:23. Even regarding cisterns, it is possible that in their construction forbidden materials were used in their coat of pitch [such as forbidden wine;²⁷¹For example wine from grapes grown in a vineyard that had been sown with diverse kinds. hence Scripture mentioned and cisterns hewn out, which thou didst not hew²⁶⁷Verse 11. to indicate that they, too, were permitted to them]. Or it may be that the cisterns are mentioned figuratively, to denote the abundance of good things, thus giving them mastery over all that was found in the Land both permissible and impermissible. Thus all forbidden articles were permitted to them except [for those that were forbidden as a result of] the prohibition of idols, as he will yet clarify, thou shalt not covet the silver or the gold that is on them, nor take it unto thee etc.²⁷²Further, 7:25. Therefore, he mentions here in the next section, ye shall break down their altars,²⁷³Ibid., Verse 5. to destroy the idols and their appurtenances. But whatever else was found in the Land was permissible. This permission lasted until they consumed the spoil of their enemies.²⁷⁴Ibid., 20:14: and thou shalt eat the spoil of thine enemies. And some Rabbis²⁷⁵This is the opinion of Rashi (Chullin 17a). See my Hebrew commentary p. 373. say that this permission applied [only] to the seven years of [the] conquest [of the Land], and so it appears in the Gemara, in the first chapter of Tractate Chullin.²⁷⁵This is the opinion of Rashi (Chullin 17a). See my Hebrew commentary p. 373. Now the Rabbi [Moshe ben Maimon] wrote in the Laws of the Kings and their Wars:²⁷⁶Rambam’s Mishneh Torah (or Yad Hachazakah) encompasses the whole scope of Jewish law and consists of fourteen books, with each book divided into chapters. The Laws of the Kings and their Wars is found at the end of the fourteenth book. The text quoted is in 8:1. “Armed soldiers, when they enter the border of the nations and loot from them, are permitted to eat n’veiloth and treifoth²⁷⁷See Vol. IV, p. 347, Note 14. the flesh of swine and the like if they are hungry and do not find anything to eat except for these forbidden foods [i.e., only in the case of emergency are they permitted to eat these foods]. Similarly they may drink yayin nesech (wine dedicated to an idol). From tradition the Rabbis have learned: ‘And houses full of all good things²⁶⁷Verse 11. — the necks of swine and the like.’” But this is not correct. For it is not because of danger to life or of hunger alone in time of war that [forbidden foods] were made permissible; rather, after they captured the large and wealthy cities and settled in them, was the spoil of their enemies permitted to them. And not to all armed soldiers [in any war throughout does this law apply as the Rabbi seems to hold], but only to [those who conquered] the Land which He swore to [give to] our fathers, as is explained in the subject before us. [Rabbi Moshe’s ruling that the dispensation applies to] yayin nesech is also incorrect, for all forbidden articles pertaining to idolatry — the idols themselves, their appurtenances, and their offerings — are all forbidden as it is said, thou shalt utterly detest it, and thou shalt utterly abhor it, for it is a doomed thing.²⁷⁸Further, 7:26. And if the Rabbi’s intent was to permit in wartime only wine which was merely under suspicion of having been dedicated to idolatrous worship [which is a Rabbinic prohibition] — why do we need a Scriptural interpretation for this? If Scriptural prohibitions were permitted [to them], could subjects of a Rabbinic decree be forbidden?!