Comentários de Citação sobre Juízes 13:15

עצרת לה' אלהיך [AND ON THE SEVENTH DAY SHALL BE] A RESTRICTION IN HONOR OF THE LORD — i.e., restrict yourself from work (Chagigh 18a). — Another explanation is that עצרת denotes a gathering for eating and drinking (a banquet), like the expression used (Judges 13:15) “Let us detain (נעצרה) thee [that we may make ready a kid for thee]”.

the first: ... And [Rashi] said that gedi (kid) is a young tender animal, and that this noun is [also] said for a young ox or sheep. And his proof is (in Genesis 38:20, where it states), gedi of the goats - for what [else] is the need for its qualification? But it is not like this, as only something from the species of goats is called a gedi. And in Arabic, it is [also] gedi, and it is not said for another species [besides goats]. However there is a difference between gedi and gedi of the goats; as the gedi is bigger than the gedi of the goats, such that [the latter] still needs to be with the [adult] goats. Hence, gedi and gedi of the goats. And the Sages received a tradition that Jews not eat meat with milk (as well as not to cook meat with milk). And now I will explain: You should know that the custom of the Torah is to speak about what is common. [For example with,] "the daughter of an ostrich" (Leviticus 11:16), why did Scripture alter it to say it like this? And does the daughter encompass the whole species? And we have not found it like this [with other species]. You should know that ostrich meat is dry like wood; and [so] it is not customary for people to eat it, as it has no moisture in it. And the only thing that is eaten from all of the species is the daughter - since it is female and young, it has a bit of moisture. But the young male does not. Likewise, people do not eat meat with milk, as it is not a pleasant food. As meat only gets cooked after a long time, and milk is not [quick to cook]; such that it is not the custom in the lands of Yishmael to this day for people to eat veal cooked in milk. [This is] because there is much moisture in veal, like there is [also] in milk, and so it is injurious - hence it is not eaten. But because gedi meat does not have moisture and it is warm when it is young, they therefore cook it in milk. And do not wonder, on account of it not being the custom of the people in these places to eat the gedi of the goats. For the physicians concur that there is no meat [as good] as it, and they even permit sick people to eat it. And in Spain, the Land of Israel, Persia and Babylonia, they do eat it. This was also the custom of the ancient ones (to eat it): "Two good gedii of the goats" (Genesis 27:9); "and we shall make a gedi of the goats before you" (Judges 13:15); and the priests eat a gedi of the goats as a sin-offering. And since no one eats raw meat, it is forbidden to cook a gedi in its mother's milk.... And we do not have a need to seek the reason for its prohibition, as it is hidden from the eyes of the ones with understanding. Perhaps it was because it is cruel-hearted to cook a kid in its mother's milk, in the way of "Do not slaughter a sheep or an ox - it and its child on one day (Leviticus 22:28), and "do not take the mother upon the young" (Deuteronomy 22:6). And most people are not accustomed to having sheep, so they buy milk from the marketplace and the milk is from a collection of different sheep. [Hence] maybe the buyer of the gedi will not know where is its mother; and when he buys milk, maybe there is milk there that is from the mother of the gedi that he bought, so he would transgress. And [we are] stringent about any doubt [concerning a law] from the Torah. And behold even the Yishmaelites concur that if a gedi is cooked in its mother's milk, such that the lineage is the same, then [the meat] is more pleasant. And the verse is speaking about what is common. And behold the ancient ones, may their memory be blessed, were stringent to remove any doubt and they forbade [all] meat and milk. And the Lord that gave them wisdom should give them their full wage....

יחרם, “he shall be destroyed.” The individual is to be executed. The reason why the Torah chose the unusual term יחרם here is a play on words, seeing that the individual has seen fit to deify “dead” gods, he too is to be equated to the deities whom he had worshipped. We find that the Torah indulges in such play on words, for instance when describing how we are to relate to certain forbidden foods, living creatures of a lower order; or the offering of such creatures as sacrifices. In Deut. 7,26 the Torah forbids the presentation of such living creatures as sacrifices to the Lord, the reason being given כי חרם הוא, ”it is something that is viewed as slated for destruction.” People who are so misguided will wind up exactly where these sacrifices wind up, i.e. יהיה חרם כמוהו. He who deifies these creatures as substantive will wind up losing his own substance, just as these gods that never had any substance. The verse also implies that such gods are totally out of bounds, i.e. one must not derive direct or indirect benefit from them. Nachmanides writes that actually the vowel ל under the latter ל before the word אלוהים frequently indicates that the word אלוהים following is a celestial being such as an angel. He quotes numerous examples. Offering a sacrifice to an angel, as was the intention of Manoach in Judges 13,15 is equally prohibited. The only address for sacrifices is the attribute Hashem. The Torah had to make this plain, as many well meaning people believe that by honouring angels they also honour their Creator. They consider the angel as being a go-between man and G’d, whose task it is to inform man of what is pleasing to G’d. Their error consists in their assumption that by presenting gifts to intermediaries they are actually serving G’d. In order to prevent such errors from being practiced by Jews, the Torah had to make plain that Hashem is the only address for such offerings.