Комментарий о цитате к Тегилим 35:10

HE RULED. Rabainu Chananel ruled as Rav Chisdo says that it is forbidden to recite k’reeas sh’ma even with excrement under his garment on his flesh, and he holds that we follow the verse “all my limbs shall exclaim” (T’hilim 35). For even though Rav Chisdo is a student of Rav Huno, we follow the stringent opinion.
And Rav Alfas ruled like Rav Huno, that we are lenient in this matter when one discovers excrement on his body that was covered while he prayed, because the Gemara challenges Rav Popo from Rav Huno’s opinion in Yoma perek Hamemunoh (30a).¹Rav Popo there says that when one has excrement at its source, the anal area, he may not recite sh’ma. The Gemara proceeds to ask why this is any different than Rav Huno’s case when one has excrement on his body under his garment where he rules that he may recite sh’ma. The Gemara is asking its question from Rav Huno who holds that it is permissible to recite sh’ma and seems to be ignoring that Rav Popo is in agreement with Rav Chisdo who holds that it is prohibited. It seems that the Gemara knows that we rule in favor of Rav Huno. However see Rashi there in Yoma 30a, who explains that the Gemara’s question is from both Rav Huno and Rav Chisdo and if so, is no proof that the halochoh is in accordance with Rav Huno. See Shulchan Oruch 76, 4, who rules that initially one should be stringent and avoid praying when there is excrement on his body covered by his clothing, but de facto when one has already prayed and then finds excrement on his body, he can rely on those who say that it is permissible and he need not repeat his prayers. Since the Gemara there uses Rav Huno’s opinion to challenge Rav Popo, it is obvious that the Gemara holds that we rule in favor of Rav Huno. Otherwise, if we ruled like Rav Chisdo, it would present no difficulty to Rav Popo.

The word עזאזל continues to exercise the mind of our author who claims to follow the approach of Nachmanides in this regard. He suggests that it is a form of reinforcing the meaning of the word עז, strong, hard, obstinate. He also claims that Satanic forces to the extent that they too are rooted in the Divine seeing that there are no competing forces to G’d unless G’d Himself had created them and given them their authority, always end with the letters אל, a form of the name of G’d. The word עזאזל could be understood as equivalent to עזי-אל “my strength is G’d-like,” or something to that effect. He finds an allusion to Satanic forces being described as “strong, hard, חזק,” in the words of the Psalm 35,10 מציל עני מחזק ממנו, “He (the Lord) saves the poor from forces stronger than he” (the reference being to Samael). We find G’d described as עזוז וגבור, in Psalms 24,8. This is a redoubling of the normal עז, for “strong, tough,” etc. The word עזאזל may reflect the evil urge=Satan, Samael, (Baba Batra 16) in its most potent form. Our sages have told us that “Satan” and “evil urge” are merely two different words describing the same phenomenon.

AND A STRANGER SHALT THOU NOT WRONG, NEITHER SHALT THOU OPPRESS HIM; FOR YE WERE STRANGERS IN THE LAND OF EGYPT. There is no reason why all strangers [from countries outside the land of Egypt] should be included here because of our having been strangers in the land of Egypt! And there is no reason why they be assured for ever against being wronged or oppressed because we were once strangers there! Now Rashi explained that this is a reason for the prohibition against annoying a stranger. G-d warned against vexing him with words, for “if you vex him he can also vex you, by saying to you, “You also descend from strangers.’ Do not reproach your fellow man with a fault which is also in you.” Rabbi Abraham ibn Ezra explained the verses: “Remember that ye were strangers as he is now.” But there is in all these comments no real reason for the law.
The correct interpretation appears to me to be that He is saying: “Do not wrong a stranger or oppress him, thinking as you might that none can deliver him out of your hand; for you know that you were strangers in the land of Egypt and I saw the oppression wherewith the Egyptians oppressed²⁹⁵Above 3:9. you, and I avenged your cause on them, because I behold the tears of such who are oppressed and have no comforter, and on the side of their oppressors there is power,²⁹⁶Ecclesiastes 4:1. and I deliver each one from him that is too strong for him.²⁹⁷Psalms 35:10. Likewise you shall not afflict the widow and the fatherless child,²⁹⁸Verse 21. for I will hear their cry,²⁹⁹Verse 22. for all these people do not rely upon themselves but trust in Me.” And in another verse He added this reason: for ye know the soul of a stranger, seeing ye were strangers in the land of Egypt.³⁰⁰Further, 23:9. That is to say, you know that every stranger feels depressed, and is always sighing and crying, and his eyes are always directed towards G-d, therefore He will have mercy upon him even as He showed mercy to you, just as it is written, and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto G-d by reason of the bondage,³⁰¹Above, 2:23. meaning that He had mercy on them not because of their merits, but only an account of the bondage [and likewise He has mercy on all who are oppressed].