עשרת הדיברות - מסיבת סיום

(1) (Numb. 11:16:) “Gather Me seventy men.” This text is related (to Eccl. 12:11), “The words of the wise are like goads (kedarbanot) [...].” Kedarbanot [signifies] kadur shel banot (a ball for girls). Just like a ball for girls is thrown here and there, so were the words [of Torah] thrown at Sinai. Another interpretation of “like goads.” Just as a goad brings living (hayyim) [animals] to their yoke (l'wlm) so do the words of Torah bring life (hayyim) to the world (l'wlm).⁵⁸See ySanh. 10:1 (28a); Numb. R. 14:4; 15:22; Eccl. R. 12:11:1; PR 3:2. It is so written (in Deut. 30:20), “[To love the Lord your God, heed His commands, and hold fast to Him] for that is your life and your length of days.” [Another interpretation (of Eccl. 12:11), “The words of the wise are like goads”:] Just as the goad directs the cow to plow and even out the furrows;⁵⁹TSot. 7:11; Sifre to Deut. 11:13 (41); Hag. 3b; ARN A 18. so do the words of Torah direct those who study them to say, “Forbidden,” over what is forbidden, [to say,] “Permitted,” over what is permitted; and [the words of the wise also] show interpretations and directives from the Torah. (Eccl. 12:11:) “The words of the wise are like goads.” Three names are applied to it (i.e., to a goad), darban, mardea', malmad.⁶⁰PRK 23:7; Lev. R. 29:7. Why is it named malmad (mlmd)? Because it teaches (mlmd) the cow to plow. Mardea'? Because it teaches knowledge (moreh de'ah) to the cow for plowing. Darban? Because it (the goad) dwells (dar) in it (bah, i.e., in the cow) as understanding (binah) for plowing.⁶¹See Targum Eccl. 12:11. And therefore the words of the wise are compared to goads, as it teaches knowledge and understanding to people. And if you say, “Just as the goad is removable, so are the words of Torah removable,” the text reads (ibid. cont.), “and like implanted nails (msmrwt).” (Eccl. 12:11, cont.:) “Those that are gathered in collections.” What is the meaning of “those that are gathered in collections?” When are they implanted in a man? When their masters are gathered (dead) from them. The whole time that his master is alive, [the student] asks him. [When] his teacher dies, he toils day and night to fulfill his teaching, as there is no one for him to ask. Hence it is written, “those that are gathered in collections.” (Eccl. 12:11:) “And like implanted nails (msmrwt).” R. Berekhya the Priest Berabbi said, “It is written, ‘like the watches (mshmrwt),’ but we read it ‘like nails (msmrwt).’ [This is to teach that] just as the watches (mshmrwt) of the priests number twenty-four, so also do the books [of the Bible] number twenty-four.” Another interpretation: Why is it written, “like the watches (mshmrwt),” but we read it “like implanted nails (msmrwt)?” To teach you that if you have implanted them like a nail in your heart, they will watch you. Another interpretation (of Eccl. 12:11 cont.), “and like implanted nails.” From here the sages have said, “It is forbidden to read in the profane (chitzoniot) books.” It is therefore stated (ibid.), “and like implanted nails (msmrwt).” (Ibid. cont.:) [“(The masters of) collections.”] These [masters] are the Sanhedrin.⁶²Gk.: synedrion. And if you say, “This person permits what another forbids, this one declares unfit what another declares fit, this one declares unclean what another declares clean, R. Eliezer obligates while R. Joshua exempts, and Bet Shammai prohibits while Bet Hillel permits; to whom should I listen?” [That is why] the Holy One, blessed be He, said, “Nevertheless (according to Eccl. 12:11 end) ‘all of them were given from one shepherd.’” This [shepherd] was Moses, as stated about him (in Exod. 3:1), “And Moses was a shepherd.” [And] he received it from the One of the world. And they are unified words, except that this one gives one explanation, and that one gives another explanation. Hence it is stated, “all of them were given from one shepherd.”