Comentários de Citação sobre Provérbios 27:14

And this is the thing: Rabbi Anani bar Sasson said, "Why was the section about the sacrifices juxtaposed to the section about the garments of the priesthood? To tell you, just like the sacrifices atone, so too do the garments of the priesthood atone."⁴Rashi explained, Why in Parshat Tzav was, "This is the law of the burnt-offering, etc.," juxtaposed to what it goes to, "Take Aharon [etc.] and the garments." To here are his [words]. But in Arakhin 15a, it explains that the intention is about this section, which is the section of the inauguration, and it is juxtaposed to the section of the garments earlier. And it seems like the main approach is like the explanation in Arakhin. For the main section about the priestly garments is here. And I have also carefully noted in several place that when the Sages, may their memory be blessed, said, "Why was this section juxtaposed to that section," they always first took the passage that is written later in the Torah. For example, in Berakhot 10a, "Why was the section about Avshalom juxtaposed to the section about Gog and Magog (Psalms 2,3)?" And behold that the section of Avshalom is written after the section of Gog and Magog... And likewise in Moed Katan 28a, "Why was the the death of Miriam juxtaposed to the section about the heiffer?"... In all of them, they are arranged that the later is placed first. And here too, if it was like Rashi wrote here, that it is intending Parsaht Tzav, in which it is written, "This is the law of the burnt-offering," and then, "Take Aharon [etc.] and the garments," it should have said, "Why is the section about the garments of the priesthood juxtaposed to the section of the sacrifices." Examine this and you will find it simple.
And the simple understanding of the matter indicates that the garments of the priesthood themselves atone. But according to that, there is a need to investigate Rashi in Yoma 72b at the top, in his explanation of, "Were it not for the garments of the priesthood, nothing would have remained of [the Jewish people], etc." He wrote: Were it not for the garments of the priesthood, with which they would offer sacrifices that atone for the Jewish people. To here are his [words]. But why did he not explain more simply that the garments of the priesthood themselves atone, like the simple reading here? And it must be said that he holds that the garments only atone then when they are doing the holy service with them, the enactment of the sacrifices; and not with their being worn itself. The tunic atoned for the spilling of blood, as it is stated (Parsaht Vayeshev, Genesis 37:31), "and they slaughtered a goat, and immersed the coat in the blood."⁵This is a hint to the future when the atonement for the spilling of blood would be with the tunic of the garments of the priesthood. And immersion means atonement. And it is explained in the Gemara that this atonement is only with a murderer that is impossible to judge, such as if they did not warn him. But a murderer who is liable for death is not atoned towards the congregation so long as they have not judged him, as it is written (at the end of Parshat Maasei, "and for the land there can be no atonement for the blood that was spilled in it, except through the blood of the one who spilled it." And see what I have written at the beginning of Parshat Haazinu on the verse, "Let my instruction flow like rainfall" (Deuteronomy 32:2). But in the Yerushalmi, Yoma7:3, it is found that the tunic atones for those who have worn forbidden mixtures. And so is it in the Midrash Rabbah, Parshat Tzav; and Shir HaShirim [Rabbah] 4:7. However the reason of this thing, [that] the tunic atones for those who have worn forbidden mixtures, is not explained. And in the glosses of the Radal (R. David Luria) on the Midrash Rabbah, Parshat Tzav, he writes there it is because the tunic consisted of forbidden mixtures. And it is a great wonder about such an unusual genius as he, that he erred about something well known and simple: For in all of the garments of the priesthood, only the belt, the breastplate and the apron were [from forbidden mixtures;] (unless we say it was a copier's mistake in his words, and it should say, because the tunic did not consist of forbidden mixtures. Meaning that since there were no forbidden mixtures in it, that is why it atones for the iniquity of forbidden mixtures. However according to this, it is not clear why specifically the tunic, and not the other garments of the priesthood that did not have forbidden mixtures? And that requires investigation.) And I wonder about that which the Maharil wrote (Laws of Yom Kippur 3:2), that the custom in Mainz on Yom Kippur is not to recite the penitential prayer, "But we are guilty," because it has fixed in it that the tunic of the high priest would atone for the iniquity of forbidden mixtures. And the Ravah (R. Wolf Heidenheim) explained his words: It is because this is against the opinion of the Sages, may their memory be blessed, in Zevachim 88b, that the tunic atones for the spilling of blood; and not as it is written in the formula of [this] prayer, that it atones for the iniquity of forbidden mixtures. To here are his [words]. And this is a wonderous thing! For behold this opinion is explicitly expressed in the Yerushalmi and in two places in the Midrash Rabbah! And that which the writer of the penitential prayer chose this opinion against that which is expressed in the Babylonian Talmud (and in general, we hold that the Babylonian Talmud is the main one) - that is nothing new with the liturgical poets. And the Tosafot in Chagigah 13a already wrote that the liturgical poets are accustomed in several places to put aside the the position of the Babylonian Talmud and to grasp on to the Yerushalmi. And see Tosafot on Chullin 109b, and these are their [words]: And [the liturgical poet] did everything according to the Yerushalmi. To here are their [words]. And the same is true here. However there is certainly no reason and logic at all to prevent the saying of the penitential prayer on account of this. And the pants atone for sexual prohibitions, as it is stated (Exodus 28:42), "Make for them linen pants to cover the nakedness of their flesh." The turban atones for those who are haughty, let something high come and atone for haughtiness. The belt atones for the thoughts of the heart, where it is.⁶As they would tie it across from the underarms, meaning across from the heart. And see Tosafot on Arakhin 15b. The breastplate atones for [incorrect] judgments, as it is stated (Exodus 28:15), "And you shall make a breastplate of judgment." The apron atones for idol worship, as it is stated (Hosea 3:4), "and without breastplate or oracle idols."⁷Rashi explained: When there is no apron, there is the iniquity of oracle idols. To here are his [words]. And I did not know where he found a hint to expound like this. And is not the simple understanding that there is no apron and also no oracle idols? And maybe he found a hint in the rest of the wording of that verse, "without a king, without officials, without sacrifice, without cult pillars and without an apron and oracle idols." And behold in every detail, it attached the word, without (ein), even though it could have written, "without king, or officials, without sacrifice or cult pillars." But since it wrote, "without," for each detail; and it only left out writing, "without," with the oracle gods; that is why he expounded, "without an apron (meaning, when there is no apron), there are oracle idols.The robe atones for evil speech. Let something with noise (kol) come and atone for an evil noise.⁸"Let something with noise come," means the bells in the robe, which give off a noise. And that which it describes evil speech with the word, noise, even though it is possible to also be muted - is because we learn the main matter of evil speech from the verse in Proverbs (27:14), "He who greets his fellow loudly," as it is explained in the discussion in Arakhin 16a. Indeed, it is the incense that actually atones for muted evil speech, as will be explained ahead in Parashat Korach, on the verse (Number 17:12), "and he put on incense and atoned for the people." And they said [about this], "Let something that is muted come (since the incense is done in a muted way, as it is written about this, 'No man shall be present in the Tent of Meeting'), and atone for something muted." See there ahead. And the frontplate of the High Priest atones for brazenness. With the frontplate, it is written (Exodus 28:38), "And it shall be upon Aaron’s forehead"; and with brazenness it is written (Jeremiah 3:3), "and you had a harlot’s forehead."⁹And the end of the verse is, "you refused to be ashamed." And it is the way of the brazen not to be ashamed. And see the Yerushalmi, Yoma 7:3; and in the Midrash Rabbah on Shir HaShirim 4 - there are different variants about this homily. (Zevachim 88b)

The one word reply שלום may have had yet another connotation. They meant that regarding Laban's physical wellbeing and his relations with them, those were peaceful. In order for Jacob not to gain the impression that Laban was well to do, they added that he employed his young daughter Rachel as shepherdess, a sign that he could not afford hired help. Moreover, they indicated that Laban's flocks could be managed by a single girl; his possessions could not therefore have amounted to much. They were careful not to utter a lie which would have been revealed as such anyway. Alternatively, they were afraid that Laban might complain to them why they had described him as wealthy. Solomon refers to such considerations in Proverbs 27,14 when he suggests that if someone praises someone else's wealth it is in order that not he but the wealthy person should have the honour of hosting the questioner.

And you, the reader, please lift your eyes and see the differences that we find in three places, because initially it says and he saw from there the edge of the people, and afterwards it says only its edge shall you see, but all of it you shall not see, which implies that in the first reference to the edge he saw all of them through seeing the edge. And in the third instance it says and he saw Israel dwelling according to its tribes, meaning he actually saw all of them. The explanation of this matter is that initially Balaam looked at the roots of Israel, meaning their source and origin, to see if he could find in it a sin through which the curse would apply also to the branches, because with the nullification of the root the branches would also fall. This is the seeing of the edge that includes all of them, because the fathers include the children. And after he searched and did not find, he went back to examine the branches to see if he could find sin in the descendants, and this is the edge that all of it would not be seen, because the fathers are not included in the children. And after he did not see iniquity neither in the fathers nor in the descendants, he said, “Now they are all in the peak of perfection.” If so, I will cast the evil eye on them, which has the most effect on something that is perfect from all sides and has no flaws at all, as it is concluded in the Tanchuma (Balak 15) and brought in the Yalkut on the verse, He who blesses his friend with a loud voice early in the morning, it will be considered a curse to him (Proverbs 27:14), referring to Balaam who sought to cast the evil eye on Israel through his blessings. And in this way I have seen fit to explain all three places, and this is their order.