Komentaryong Sumisipi para sa Job 14:19

Just as this hammer divides into several fragments: Rabbenu Shmuel (Rashbam) asked, but behold Scripture implies that the hammer shatters the rock - as it is not written, "and a hammer is shattered [by] a rock." And likewise we see that it is a hammer that shatters rocks. And we may not suggest a version, "Just as this rock divides into several pieces." For behold the utterance - meaning Torah - is compared to a hammer, and not to a rock. And [Rashi] explained, "Just like the rock divides through it." But this is does not sit well [with the text]; since the utterance itself divides. So it is not a complete comparison. But Rabbenu Tam says that Scripture is speaking about a stone that shatters iron. As it said in Midrash Hazit, "There is a story about one who bought sapphire and came to check it. He placed it on an anvil and struck it with a mallet. The hammer split and the anvil broke, but the sapphire did not move from its place. And that is like it is written (Jeremiah 23:29), 'and like a hammer that shatters a rock.'" And even though it is not written, "and a hammer is shattered [by] a rock" - there are many verses like this matter: "Stones wear away water" (Job 14:19) - the explanation [of which] is, the water wears them down. [If so,] what it said in the first chapter of Kiddushin (30b) comes out well: "[A Sage from] the school of Rabbi Yishmael taught, 'My son, if this wretched one (the evil inclination) encounters you, pull it into the study hall. And if it is a stone, it will melt, as it is stated, "Stones wear away water" - the meaning [of which] is the water will melt them. 'And if it is iron, it will shatter' - the meaning [of which] is if the evil inclination strengthens itself against him like iron, it will shatter - 'as it is stated, "and like a hammer that shatters a rock."'" And even though there it compares the evil inclination to a hammer, and here it compares words of Torah to a hammer, there is no concern; as several explanations come out from one verse.

עלה אשה ריח ניחוח לה׳ ist Apposition zu הכל: er hat alles der Aufdampfung zu übergeben als עלה וגו׳. Daher wird Sebachim 46b gelehrt: לשם ששה דברים הזבח נזבח לשם זכח לשם זובח לשם השם לשם אישים לשם ריח לשם ניחוח in sechsfachem Sinne ist das Opfer zu vollziehen: im Sinne des Opfers, zu welchem es bestimmt ist, im Sinne der Person, deren Opfer es ist, als an Gott gerichtet, als Feuergabe, mit der Bestimmung ריח, und mit der Bestimmung, Willfahrung des göttlichen Willens zu werden, und werden diese Seiten – (mit Ausnahme des לשם זובח, das seine Erläuterung daselbst 4a findet, und in unserem Verse, der zunächst von הקטרה spricht, keine Erwähnung finden kann, weil die Beziehung auf die Person nur bei den [ד׳ עבודות דם [שהיא הנפש wesentlich bedingt ist. Siehe תוספו׳ Sebachim 2a und מ׳ל׳מ מעשה קרבנות VI, 11) – aus unserem Verse also erläutert: עולה לשם עולה לאפוקי לשם שלמים דלא אשה לשם אשה לאפוקי כבבא דלא ריח לשם ריח לאפוקי איברים שצלאן והעלן דלא ניחוח לשם הנחת רוח לה׳ לשם מי שאמר והיה העולם. Es ist das עולה als עולה und so auch jedes andere Opfer im Sinn seines Charakters und nicht in dem eines anderen Opfers, z. B. עולה nicht in dem Sinne als wäre es שלמים usw. darzubringen; als לשם אשים ,אשה um ganz in Feuer aufzugehen nicht aber etwa auf dem Altarfeuer gebraten zu werden; ריח beim Verbrennen Duft zu verbreiten, nicht aber etwa in einer solchen Weise, daß die ätherischen Teile schon vor dem Aufbringen auf den Altar etwa durch Braten verflüchtigt werden; ניחוח. als הנחת רוח, als geistige Befriedigung; לה׳, als an Gott, den einen Einzigen gerichtet, wie er unter dem Namen ה׳ gedacht wird. (Über אשה siehe zu Kap. 3, 11.)

. וידיו לא שטף במים, the zav did not immerse himself in a ritual bath.. This is the way the sages interpret the words above (compare Rashi) Personally, I believe that the plain meaning of these words above is that the person experiencing these drippings and sticky semen adhering to his flesh mentioned in verse 3 has not yet removed this from himself. The Torah uses an elegant way saying “he has not washed it off with water,” basically, it refers to a removal by wiping or scraping his skin including his glans. The lesson here is that a simple immersion in a ritual bath, if not after the removal of the offending material, does not accomplish its purpose of ritually cleansing the afflicted party. This has been explained in detail in Niddah 15 where the words in our verse are understood as “although he had previously immersed himself he still remains ritually impure, seeing he had not first cleansed himself physically. Spiritual cleanliness presupposes physical cleanliness.” Anything or anyone touching the offending fluid (until it has thoroughly dried, congealed) becomes contaminated ritually.
The expression שטיפת ידיו במים, loosely translated as “immersing one’s hands in water,” is used here in a sense similar to Proverbs 30,20 where the author describes the unfaithful wife as “wiping her mouth” after indulging in illicit sex, proclaiming that now that she has “wiped the offending residue of her indulgence,” she has not committed any sin. Solomon describes the scenario sarcastically, of course. A similar scenario occurs in Judges 3,24, where Eglon’s servants assumed that their king was still busy using his private toilet and this was why he did not open the door for them. The expression used there was מסיך הוא את רגליו, an elegant way of referring to someone urinating or excreting.
Here the Torah uses the elegant way of referring to the sticky mess still adhering to the afflicted party’s body as ידיו לא שטף במים, “he did not rinse his hands in water.” In other words, he had not yet gotten rid of the offensive material causing the ritual impurity in the first place. The expression is used without recourse to elegance in Leviticus 6,21 where the words ומורק ושוטף במים mean: ”it has to be purged and thoroughly rinsed out in water.” The fatty substances of the sin offering in that vessel have to be cleaned out. In Isaiah 28,2 we also read about מים כבירים שוטפים, “the destructive force of mighty waters.” It sweeps away anything before its force, “cleans” it out. In Job 14,19 we also encounter the expression שטף in that sense, i.e. “torrents wash away earth.”