Comentários de Citação sobre II Samuel 19:36

And muffled will be the daughters [sounds] of song. All the sounds of musical instruments seem to him like conversation. Its apparent meaning is its simple interpretation, ‘יִשַּׁחוּ’ is like יִשְׁפְּלוּ [=will be brought low]. All the singers and songstresses will be low in his eyes, and as Barzily of Gilad said to Dovid, “or can I still listen to the voice of singers and songstresses?”⁷II Shmuel 19:36.

She shall not go out as the male slaves go out. Like slaves who go out for a tooth and an eye, rather she works for six years, or until the Jubilee year, or until she brings signs [of puberty]. At first glance, it seems appropriate to give a reason for all these matters of freedom regarding a Hebrew slave, a Hebrew maidservant, or a Canaanite slave, because any Canaanite who has not been illuminated by the light of the Torah has no other purpose except to deal in silver and gold, to amass grain like the sand of the sea, and to acquire wealth. For this reason, he makes himself like a donkey bearing a burden, and he is a slave with a pierced ear to his monetary possessions all his days forever. With that accumulated wealth, he has no other purpose except to feed his teeth and his eyes.
His teeth and body, how so? Through his wealth, he obtains all kinds of food that enter through the mouth and grinders [teeth]. As long as his grinding teeth are strong and healthy, he imagines that just as they are strong now, so they will continue to be, grinding all food without ceasing, until they are worn out from eating and the grinders cease because they become few (Ecclesiastes 12:3). But before this happens, he is forever standing under this yoke of slavery. And when he comes into old age and can no longer taste any food with pleasure, then he ceases and becomes a free man, for why should he labor for the wind? As Barzillai the Gileadite said (Second Samuel 19:36): I am now 80 years old. Can I still taste what I eat?
His eyes, how so? Sometimes, and more often than not, there is a person who gathers for all the camps more than necessary for his food and other needs, and this is in order to feed his eyes, as it is written (Proverbs 27:20): The eyes of man are never satisfied, and it is written: What advantage has the owner except to look at it with his eyes? (Ecclesiastes 5:10). As long as his eyes are in his head, he will never be satisfied and has no freedom at all. But when he grows old and his eyes dim from seeing, and those that look through the windows grow dark, then he will be satisfied from his soul’s toil, for whom is he laboring if his eyes are dim and the grinders have ceased?
And as long as both [eyes and teeth] are at their full strength, he jumps from one food to another and pours from this to that, as explained in our work Ollelot Ephraim in the discourse about Hormiz bar Lilita who would pour from one [vessel] to another. Therefore, the Torah gives freedom to a Canaanite slave when a tooth or eye is knocked out, measure for measure, because this is the freedom that he too would choose from his soul’s toil, for he too only stops chasing after vanity when his tooth and eye cease functioning.

AND THE TREE OF LIFE IN THE MIDST OF THE GARDEN AND THE TREE OF KNOWLEDGE OF GOOD AND EVIL. Since Scripture says, And the tree of life in the midst of the garden, and does not say “in the garden,” and, moreover, since it says, But of the fruit of the tree which is in the midst of the garden, G-d hath said: ‘Ye shall not eat of it,’³²⁸Genesis 3:3. and does not mention it or refer to it by another name, we must say, according to the simple meaning of Scripture, that it was a known place in the garden which was “in the midst” thereof. This is why Onkelos translated: “in the middle of the garden.” Thus according to Onkelos the tree of life and the tree of knowledge were both in the middle of the garden. And if so, we must say that in the middle of the garden there was the likeness of an enclosed garden-bed made which contained these two trees. This “middle” means near its middle for with respect to the exact middle, they have already said³²⁹If Ramban is stating a specific mathematical principle, its source is unknown to me. His intent may, however, be general. If so, the source may be found in Berachoth 3b, where it is stated that the exact point of midnight is known only to G-d. that no one knows the true central point except G-d alone.
And the tree of life. This was a tree the fruit of which gave those who ate it long life.
And the tree of the knowledge of good and evil. The commentators³³⁰Mentioned in R’dak in the name of the “commentators.” have said that the fruit thereof caused those who ate it to have a desire for sexual intercourse, and therefore Adam and Eve covered their nakedness after they ate of it [the fruit]. They quote a similar expression [where “good and evil” refers to such desire], the saying of Barzilai the Gileadite: Can I distinguish between good and bad?³³¹II Samuel 19:36. — meaning that this sexual desire was already removed from him. But in my opinion this interpretation is not correct since the serpent said, And ye shall be as ‘Elohim,’ knowing good and evil.³³²The Elohim here means angels, who have no such desire (R’dak). And if you will say that the serpent lied to her, now [Scripture itself attests to the truth of his statement in the verse], And the Eternal G-d said, ‘Behold man has become like one of us knowing good and evil.’³³³Genesis 3:22. And the Rabbis have already said:³³⁴In Pirka D’Rabbeinu Hakadosh, Section 3. See my Hebrew commentary, p. 36, Note 84, for variants. “Three stated the truth and perished from the world, and these are: the serpent, the spies,³³⁵Numbers, Chapters 13-14. Sanhedrin 108a. and Doeg the Edomite.³³⁶I Samuel 22:9-10. Sanhedrin 90a. The Hebrew text here also contains an additional word, “the Beerothite.” See II Samuel, Chapter 4. Ramban’s general thought is clear: the saying of the Rabbis proves that the serpent spoke the truth. Hence the serpent’s statement, And ye shall be as ‘Elohim,’ knowing good and evil, was true. Now since sexual desire is not spoken of in connection with the angels, the expression knowing good and evil cannot refer to such desire.
The proper interpretation appears to me to be that man’s original nature was such that he did whatever was proper for him to do naturally, just as the heavens and all their hosts do, “faithful workers³³⁷Who do not veer from their prescribed course (Rashi, Sanhedrin 42 a). See, however, Tosafoth there which mentions a variant reading, “A faithful Worker,” which refers to G-d. Our version of this benediction in the Prayer Book is based on this reading. whose work is truth, and who do not change from their prescribed course,”³³⁸The source of this expression, in connection with the blessing for the new moon, is found in Sanhedrin 42a. and in whose deeds there is no love or hatred. Now it was the fruit of this tree that gave rise to will and desire, that those who ate it should choose a thing or its opposite, for good or for evil. This is why it was called ‘etz hada’ath’ (the tree of the knowledge) of good and evil, for da’ath in our language is used to express will. Thus in the language of the Rabbis: “They have taught this only with regards to one sheda’ato (whose will) is to return;”³³⁹Pesachim 6a. If his will (or wish) is to return to his house during the days of Passover, then he must search his house for leaven before leaving his house even if he leaves more than 30 days before Passover. and “his will is to clear” [the produce in the store-room in his house before Passover].³⁴⁰Ibid., In that case too he must search for leaven which lies under the produce even more than 30 days before Passover. And in the language of Scripture, Eternal, what is man ‘vateida’ehu,’³⁴¹Psalms 144:3. meaning that “Thou shouldst desire and want him;” yedaticha beshem,³⁴²Exodus 33:12. Literally, I know thee by name. meaning “I have chosen thee of all people.” Similarly, Barzilai’s expression, Ha’eda (Can I distinguish) between good and bad,³³¹II Samuel 19:36. means that he lost the power of thought, no longer choosing a thing or loathing it, and he would eat without feeling taste and hear singing without enjoying it.
Now at that time sexual intercourse between Adam and his wife was not a matter of desire; instead, at the time of begetting offspring they came together and propagated. Therefore all the limbs were, in their eyes, as the face and hands, and they were not ashamed of them. But after he ate of the fruit of the tree of knowledge, he possessed the power of choice; he could now willingly do evil or good to himself or to others. This, on the one hand, is a godlike attribute; but as far as man is concerned, it is bad because through it, he has a will and desire. It is possible that Scripture intended to allude to this matter when it said, That G-d made man upright, but they have sought out many inventions.³⁴³Ecclesiastes 7:29. The “uprightness” is that man should keep to one right path, and the “seeking out of many inventions” is man’s search for deeds which change according to his choice. Now when the Holy One, blessed be He, commanded Adam concerning the tree, that he should not eat of its fruit, He did not inform him that it has this quality. He told him without any qualification, But of the fruit of the tree which is in the midst of the garden,³²⁸Genesis 3:3. that is to say, the one that is known by its central position, thou shalt not eat thereof. And this was what the woman said to the serpent. And the verse which states, But of the tree of the knowledge of good and evil, thou shalt not eat of it,³⁴⁴Further, Verse 17. mentions it to us by its true name.