Cytowanie Komentarza do Przysłów 23:32

יין ושכר אל תשת, “do not drink wine or other intoxicating drinks;” this commandment applies when on that day the priest is called upon to perform service in the Temple. Seeing that the High Priest is called upon to do so daily or at least to be ready to do so daily, it is addressed here to him in the singular mode. It is a cautionary commandment, to protect him against becoming inebriated. We know that normally there are many occasions when the consumption of wine is not prohibited, but is part and parcel of our rituals, and the priests are included in this also. We know already from Noah’s experience how overindulgence in alcoholic drink can cause man to lose his dignity not only temporarily but permanently. Solomon, in Proverbs 23,29-31 dwells on the manifold evils that can beset anyone who drinks to excess, so much so that the red colour of wine is used by him as a symbol of blood, i.e. bloodshed, that can be the result of drunkenness. Solomon continues with: כי יתן בכוס עינו יתהלך במישרים, “only he who will look at the cup will walk upright.” This sounds somewhat peculiar at first glance until we notice that the word כוס for “cup” is misspelled as if it were referring to כיס, ”pocket.” What Solomon means is that drinking too much may result in the drunk becoming a thief, desirous of obtaining by illegal means what is in someone else’s pocket. This is why he continues with: אחריתו כנחש נחש וכצפעני יפרש, “in the end it bites like a snake and stings like a viper.” He who aims at illegal gain will wind up walking upright, as he will have lost what was rightfully his and therefore can walk upright having nothing to carry that would force him to stoop under its weight. Some commentators understand the comparison Solomon makes with the snake as referring to the original serpent, and they explain Adam’s having drunk too much wine when celebrating his nuptials as the cause of his eating from the tree of knowledge as the result of his having been drunk. They suggest that the word כנחש be read as בנחש, that Adam transgressed the Lord’s commandment as he too had been seduced by the snake by means of drinking too much wine. Eventually he had become cursed through the serpent. (Proverbs 23,32.) This is what the Torah meant when it wrote in Genesis 3,15: ואתה תשופנו עקב, “and you shall bruise its heel.” Seeing that wine had become the means through which man had been led into sin, when we use wine at joyous occasions, we do so after taking permission to do so from the people present by saying: סברי, to which those present respond with the word לחיים, “may this occasion of drinking wine be an auspicious one, leading to constructive life.” There is an interesting story in the Talmud, tractate Shabbat, folio 66 about Rabbi Akiva having made a festive meal for his son, at which he pronounced the words: חמרא וחיי לפום רבנן ולפופ תלמידהון, “wine for the good life of the scholars and their disciples!” When Solomon says in Proverbs 23,33: ועיניך יראו זרות, “and your eyes will see strange things,” he means that when under the influence of wine you will imagine that things which are forbidden are in reality permitted. This leads you to commit adultery, and to abuse the power of speech by speaking in a manner unworthy of a sane human being. Not only this, but ultimately it can lead you to commit idolatry. He bases himself on Exodus 32,6: וישב העם לאכול ושתו ויקומו לצחק, “the people sat down to eat; they drank, and they got up in order to make merry.” Our author quotes a similar verse from Psalms 81,10, the psalmist saying: לא יהיה בך אל זר ולא תשתחוה לאל נכר, “you shall have no foreign god and you shall not bow down to an alien god.” In both instances the reference is to the golden calf to which the Jewish people bowed and around which many of them danced. When Solomon in Proverbs speaks of ולבך ידבר הפוכות, “your heart will speak perversities,” he refers to four such perversities; a) idolatry, 2) forbidden sexual unions, 3) shedding innocent blood, and 4) slander. In verse 20 of the same chapter in Proverbs where we read: אל תהי בסבאי-יין בזוללי בשר למו, “do not belong to the category of people who guzzle wine, or to those who glut themselves with meat!,” he hints at the ben sorrer umoreh, the wayward son whose end is execution based on the testimony of his own parents. (Deuteronomy 22,18-21) This lad’s corruption had begun because he drank to excess. On the subject of drinking wine, we have another comment in the Talmud, tractate Eyruvin folio 65, by Rabbi Chiya son of Ashi, according to which anyone who can drink wine and whose faculties are not negatively affected by this, is on a mental/spiritual level equivalent to the seventy elders who helped Moses look after the Israelites in the desert. He bases himself on the numerical value of the word יין, wine, which is 70. The word סוד, secret, also has a numerical value of 70. Overindulgence in wine, loosens one’s tongue and makes a person unable to keep a secret. One of the outstanding features of the seventy elders was their ability to remain discreet and not reveal what was supposed to be kept secret. Our sages coined the phrase therefore that “when wine enters a person’s body his secrets become revealed.” [One ‘seventy’ is replaced by another ‘seventy.’ Ed.] Rabbi Chaninah, on the same folio, states that anyone who while under the influence of wine is more open to view his companions agreeably, proves that he possesses some characteristic displayed by his Creator. He bases himself on Genesis 8,21, וירח את ריח הניחוח, where the Lord is portrayed as becoming receptive to the fragrance of Noach’s offering. [The Talmud had previously shown that ריח, customarily translated as smell, is also used as a term describing imbibing. In the quote cited, G–d undertakes never to bring on a deluge again as a reaction to that fragrant odour. Ed. When examining why wine was created, seeing that it is potentially destructive in its effect, the Talmud states that Solomon has provided the answer in Proverbs 31,6, where he advises תנו שכר לאובד ויין למרי נפש, “give liquor to one who is about to perish and wine to someone who is embittered, (in mourning for a relative). [Our author continues about the subject of wine and its advantages and disadvantages. I have omitted the balance of this paragraph. Ed.] An alternate interpretation of the introductory words of our verse: the priest is advised not to indulge in intoxicating drink (even when not called for duty in the Temple, and even when in mourning;)

TAKE THOU NO ‘NESHECH’ (INTEREST) OF HIM OR ‘RIBITH’ (INCREASE). “The Rabbis explained [these two terms — ‘interest’ and ‘increase’] as one, and [the reason why Scripture mentioned two different words is to teach us that he who transgresses this law] violates two negative commandments.” This is Rashi’s language. The plain meaning of the verse appears to me to be that neshech (interest) is where, [for example], he lends him a hundred [shekels] and [the borrower is] to give him five shekels each year [for the use of the money, without deducting it from the capital sum of the loan]. It is so called [neshech, literally “biting”] because at the last ‘yishach’ (it biteth) like a snake,²¹¹Proverbs 23:32. [the effect of whose bite is not noticed immediately, but which] spurts and increases. Tarbith [or ribith — “increase”], however, is if he lends him [a sum of money] until a certain time, and then [the borrower is to] repay him and give him an increase of five shekels, but [even if the repayment should be delayed], there is no [additional] increase after that time [i.e., there is one fixed sum and not an annual percentage]; this [form of interest] does not “bite”, since it will not go up more than that [fixed] sum, but it is [nonetheless] “an increase.” Therefore He stated, Thou shalt not give him thy money ‘b’neshech’ (upon interest), nor give him thy food ‘b’marbith’ (for increase),²¹²Verse 37. for it is customary to lend money for neshech (interest), [the borrower being obliged] to give every year [a certain amount of money for the use of the capital borrowed], but food is [usually] lent until the time of reaping, and then he pays him back out of his granary with a stipulated addition.

ישל, from the root נשל as in Deut. 7,1 ונשל גויים, “He will dislodge,” the construction is parallel to that of ימל קצירו in Job 18,16 compared to Genesis 17,11 ונמלתם, you shall circumcise.” The root נשך also becomes ישך in the future tense.