ציטירנדיקער פּירוש אויף משלי 30:19

How do we know that a ship is clean? Because it is said, “The way of a ship is in the midst of the sea” (Proverbs 30:19). A ship cannot contract ritual impurity (uncleanness). This is derived from Proverbs 30:19: just as the sea cannot become impure, so too a ship cannot become impure.

Another way of explaining this verse is this. In the last chapter G'd issued a number of directives all of which ask us to deny a natural biological urge, something that threatens to dominate and subvert our רצון, our will, which is seated in the mind. I have already written concerning this subject on Leviticus 18,2 when the Torah referred to practices rampant both in Egypt and in the land of Canaan. We explained in that context that it is impossible to resist the lure of one's biological urge unless one not only avoids visual exposure but also makes a conscious effort not to allow one's imagination to dwell on the subject. Seeing that G'd did command us to procreate and thereby to insure the continuity of the human species, one cannot totally dissociate oneself from the subject of sex and all that this entails. Not only that, there are times when the very preoccupation with that subject becomes a positive commandment, how else is one to engage in one's marital duty at the right time and place? Is this not what Solomon (Proverbs 30,19) had in mind when he spoke of דרך גבר בעלמה, "the way of a man with a maiden?" He referred to the duty to procreate, something which cannot be done by total denial of any thoughts involving one's sexuality.

One can also find more extensive applications of this method of derivation external to the context of a passage in the Aggadah.⁶Aggadah means “narrative” – a rabbinic teaching which expounds Biblical narrative, history, ethics and prophecy. The aggadah developed in Israel from the Second Temple period to approximately 500 C.E. It includes parables, allegories, prayers, laments, polemics, stories, homilies, theology, ethics and letter symbolism. The material is found in midrashic literature with scattered traces throughout the Jerusalem and Babylonian Talmuds. Aggadah does not have the same authority as Halachah. There, deductions and exegesis relate to ethics and rules of proper conduct. This approach of inferring [concepts and laws] both related and unrelated to the context of a passage, is equally applicable to the Prophets and Hagiographa, because they were written through prophecy or Divine inspiration. Contextual inferences permit many possible interpretations of a particular verse, and this is the essential value of something being written through holy inspiration.⁷The Netziv appears to be saying that regarding verses written in Scripture by means of ruah ha-kodesh, Divine inspiration, the inferences are mainly related to context. In Ha’amek She’elah 8:10, the Netziv writes that while the Kesuvim are written mainly by means of ruah ha-kodesh because they are written in ordinary human language, the Prophets are written in a language that differs from ordinary speech. Awkward language in a particular verse is believed to indicate a hidden meaning that does not relate to the context. See the Midrash Vayikra Rabbah 14, where it states pertaining to the verse, “‘I will proffer my opinion from afar, etc.’ (Job 36:3) If this verse was said by Elihu of his own accord, he is entitled to praise; if through Divine inspiration, [he is entitled] to supreme praise.” [If the verse originated through Divine inspiration], it [can provide us with many insights] through the various interpretations [pertaining to the context that may be found in this midrash].⁸To the Netziv, this midrash is saying that if this statement was uttered by Elihu, the friend of Job, without Divine inspiration, we could derive limited significant Torah knowledge from it. However, if it is uttered with Divine Inspiration, many Torah insights can be derived from his words. Examples of [inferences from the Prophets and Hagiographa] not related to the context of the passage can be found in [the mishnah in Tractate Shabbos] 83b: “From where do we know that a ship is not susceptible [to tumah contamination?⁹Ritual impurity transmitted through contact. From a verse [Proverbs 30:19, 20], ‘Four things I do not know… when a ship in the heart of the sea [has passed].’”¹⁰The Gemara explains, “It is obvious that a ship is in the midst of the sea, but we are informed explicitly that just as the sea is ritually pure, so is a ship ritually pure.” [Another example can be found] in Tractate Eruvin 73a, in which R. Yehuda ben Bava allows slaves who live in separate houses in a courtyard shared with their master to be considered as a single household. [His ruling is] based on the verse, “Daniel [a servant in the royal household] was in the gate of the king.”¹¹Dan 2:49. [Further] see Tractate Hagigah 26a, where it states, “During the festival, ammei ha-aretz¹²An ignorant person who may not be scrupulous in his observance of mitzvos. are trusted regarding even the spiritual purity of Terumah. Whence is this [law] known? R. Yehoshua ben Levi, said, ‘A verse states: All the men of Israel gathered to the city like one man, haverim, comrades.’”¹³Judges 20:11. [We see from this verse that when Jews gather in one place] during the Festivals, Scripture considers them all haverim.¹⁴A Torah scholar who is meticulous in his observance of mitzvos.

the way of a ship in the heart of the sea This represents Greece, who was swift with its decrees.