DEAD FLIES. We find many cases in Scripture where the singular is employed in place of the plural.1 The correct way to understand these instances is to explain them as being abridged.2
DEAD FLIES MAKE THE OINTMENT OF THE PERFUMER FETID AND PUTRID. Its meaning is: “Each fly in its place [makes the ointment of the perfumer fetid and putrid].3 Compare the following:
Its branches (banot)
4 runs (tza'adah)
5 over the wall (Gen. 49:22),
6 the meaning of which is: “Each branch in its place [runs over the wall].”
7
And the woman took the two men, and hid him (Joshua 2:4),
8 the meaning of which is, she hid each one of the men in his place.
9
And Hezekiah received the letters... and read it (Is. 37:14),10 the meaning of which is: And Hezekiah received the letters and read each letter individually. He then spread out the letter in which these things were written11 [before the Lord] (ibid).
The word yabbi'a (make putrid) is difficult to explain in the context of this verse.12
Some explain that
yabbi'a (make putrid) comes from
avabu'ot (blisters)
(Ex. 9:9).
13 However, this interpretation is not in keeping with the rules of Hebrew grammar, for the root of
avabu'ot is
bet, ayin, heh.
14 It comes from a verb whose third root letter is not always present.
15 The same is the case with
tiveh (causeth... to boil) in
and the fire causeth the waters to boil (Is. 64:1),
16 and
niveh (swelling out) in
swelling out in a high wall (Is. 30:13).
17
It appears to me that
yabbi'a (make putrid) is related to the word
mabbu'a18 (fountain)
(Kohelet 12:6), for the
dagesh in the
bet19 compensates for the
nun which is the first letter of its root. The word
nove’a (bubbling) in:
a bubbling brook (Prov. 18:4)20 shows that this is the case.
21
The meaning of our verse is: “Dead flies make the ointment of the perfumer [into] an ointment which emits a most terrible fetid scent. The fetid odor does not cease because the [dead] flies cause it to bubble forth.”22 Yabbi’a is a transitive verb.23
[OUTWEIGH (
YAKAR)]. Note the following: When the word spelled
yod, kof, resh is vocalized with two
kematzim (
yakar),
24 it is an adjective. However, when the word is vocalized with a
sheva beneath the
yod and a
kamatz beneath the
kof, it is a noun, as in the word,
yekar (precious) vocalized
sheva,
kamatz [in:
But the lips of knowledge are a precious jewel (Prov. 20:15).] The word
yekar means “glory.” It is always vocalized with a [
sheva followed by a]
kamatz. It is vocalized
sheva, kamatz25 whether in the absolute or the construct.
26 Compare the word
serad (plaited) [vocalized
shave,
kamatz] in
bigdei ha-serad (the plaited garments)
(Ex. 31:10);
27 yekar (precious thing [vocalized
sheva,
kamatz] in:
and his eye seeth every precious thing (Job 28:10);
yekar (honor) (vocalized
sheva,
kamatz) in:
and the honor of his excellent majesty (Est. 1:4).
The construct form of
yekar (glory) is vocalized with a
kamatz [that is,
sheva,
kamatz] to distinguish between
yekar [sheva, kamatz]—a noun in the construct—and
yekar [sheva,
pattach]—an adjective in the construct.
28 Compare
yekar (glorious of)
29 (vocalized
sheva, pattach) in:
glorious of spirit30 is a man of discernment (Prov. 17:27).
Therefore, the one who employs the word
yekar (honor) which is vocalized with a
kamatz beneath the
yod in the
Rosh Ha-Shanah prayer which reads, “
And give honor (
yakar)
to Thy glorious name31 errs. In truth, the word should be vocalized with a
sheva beneath the
yod (
yekar),
32 as in the word
yekar (honor)
33 in:
all the wives will give to their husbands honor (
yekar)
(Est. 1:20).
The word yakar [vocalized- kamatz, kamatz] in our verse describes man.34 The point of the verse is: Justas dead flies make the ointment of the perfumer fetid, so does a little folly tarnish35 the man who is glorious because of his wisdom and the glory which he possesses. For a little folly will destroy and sully36 his reputation37 and make it fetid.
The folly spoken of in our verse is sin. This verse is connected to a verse which comes before it; namely, but one sinner destroyeth much good (9:18).38 [The latter verse teaches that] even one sin is a very harsh thing for a wise man.
Can you not see that God appeared two times to King Solomon?39 Furthermore, King Solomon built a Temple40 dedicated to God's glory.41
Solomon's wisdom was above and beyond that of42 the earlier and later sages. Nothing unrighteous was found in Solomon. Yet because of one sin—that he did not look after what his wives were doing; that is, they used Solomon's wealth to build temples to their gods—Scripture writes about Solomon all that Achiya43 and Nehemiah say about him.44
Do not be surprised at this,
45 because any sin is declared to be major or minor according to the one who commits it. Compare:
Through them that are nigh unto Me I will be sanctified (Lev 10:3).
46 How precious is the homily of our ancients of blessed memory
(Bavli Yevamot 121b) on:
and round about Him it stormed mightily (Ps. 50:3).
47 Similarly, very harsh words were written regarding men greater than King Solomon
48 because of small lapses in behavior without any intention to sin.
49 These lapses resulted from events which they did not bring about.
50
1. Zevuvei (flies) is a plural. However, the verbs yavish (make fetid) and yabb'ia (make putrid) which govern it are singular.
2. There are missing words (ellipses) in the verse which explain its use of singular verbs.
3. Our verse should be understood as if written: “Each and every dead fly makes the ointment of the perfumer fetid and putrid.”
4. Banot is a plural.
5. Tza'adah is a singular.
6. Translated literally. See Ibn Ezra on Gen. 49:22.
7. According to Ibn Ezra, Gen. 49:22 should be understood as: Each and every branch runs over the wall.
8. Translated literally.
9. Ibn Ezra reads Joshua 2:4 as: And the woman took the two men and hid each one of them.
10. Letters (sefarim) is a plural, whereas the pronoun hu in va-yikra'ehu (and read it) is a singular.
11. "Let not thy God in whom thou trustest beguile thee, saying, ‘Jerusalem shall not be given into the hand of the king of Assyria.’" See Is. 37:10.
12. Its meaning in our verse is uncertain. However, its meaning is clear when used elsewhere in Scripture. The word yabbi'a is found in Ps. 19:3, which reads: Day unto day uttereth (yabbi'a) speech. However, it cannot have this meaning in our verse for “Dead flies make the ointment of the perfumer fetid and utter” makes no sense.
13. These commentators explain zevuvei mavet yavish yabbi'a shemen ro'ke'ach as: "Dead flies make the ointment of the perfumer fetid and produce blisters." Rashi explains: the flies cause "blisters" to appear on the ointment. He writes, “[The flies] turn the ointment into a foam... which is called zecume in Old French...,[and] blisters (avabu'ot) appear in it. This is the meaning of yabbi'a shemen ro'ke'ach." See Rashi on Kohelet 10:1.
14. Whereas the root of yabbi'a is nun, bet, ayin.
15. Literally, “It comes from a verb whose third letter is not always complete.” Yabbi'a is a hifil. If it came from the root bet, ayin, heh, it would be vocalized yaveh and not yabbi'a.
16. Tiveh comes from a verb that drops its third root letter. It comes from the root bet, ayin, heh.
17. Niveh comes from a verb that drops its third root letter. It comes from the root bet, ayin, heh.
18. From the root nun, bet, ayin.
19. Of yabbi'a. So, too, the dagesh in the bet of mabbu'a,
20. Translated according to Ibn Ezra
21. All three root letters are present in nove'a. This shows that the Hebrew word for “bubbles” comes from the root nun, bet, ayin.
22. According to this interpretation, our verse should be interpreted as: “Dead flies make the ointment of the perfumer fetid. They, continuously bubble forth a fetid odor.”
23. It is a hifil.
24. As it is in our verse.
25. Literally, "in the same way.”
26. The kamatz usually changes to a pattach in the construct in words whose last vowel is a kamatz. Compare davar which becomes devar in the construct.
27. Serad is vocalized identically in the absolute and in the construct.
28. If yekar (sheva, kamatz), a noun, was vocalized in the construct, it would be confused with yekar, vocalized sheva, pattach. The latter word is the construct form of yakar (vocalized kamatz, kamatz) and is an adjective.
29. Translated according to Ibn Ezra
30. Translated literally.
31. The prayer is found in the Musaf Amidah in the Malkhiyot blessing. It is currently recited daily in the second part of the alleinu prayer.
32. For yakar is an adjective. The context requires a noun; i.e., yekar.
33. Which is a noun.
34. Yakar is an adjective modifying “man,” even though “man” does not appear in our verse. According to Ibn Ezra, yakar should the understood as: the glorious man.
35. Literally, make fetid.
36. Literally, make fetid.
37. Literally, his memory.
38. Our verse speaks of “a little folly”; that is, a small number of sins. Verse 9:18 speaks of one minor sin.
39. 1 Kings 11:9. The two times are described in 1 Kings 3:5; 9:2 and 11:9.
40. Literally, a place.
41. The Holy Temple. See 1 Kings, chapter 6.
42. Literally, “ascended above and was wider than.”
43. Achiyah the prophet blamed Solomon for the idol worship in Judah. See 1 Kings 11:29-39.
44. Neh. 13:26. Nehemiah says that Solomon’s foreign wives caused him to sin.
45. That Scripture harshly criticizes Solomon.
46. When God is very strict with those close to Him, He is sanctified. For people say that if the righteous are punished for sinning, we certainly will be. They therefore refrain from sinning.
47. God “storms upon” those close to Him.
48. Moses and Aaron.
49. The reference appears to be the sin of Moses and Aaron at the waters of Meribah. See Num. 20:7-13: And the Lord spoke unto Moses, saying, “Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink.... ” And Moses and Aaron gathered the assembly together before the rock, and he said unto them, “Hear now, ye rebels; are we to bring you forth water out of this rock?” And Moses lifted up his hand and smote the rock with his rod twice; and water came forth abundantly, and the congregation drank, and their cattle. And the Lord said unto Moses and Aaron, “Because ye believed not in Me, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.” These are the waters of Meribah, where the children of Israel strove with the Lord, and He was sanctified in them."
50. Literally, were caused by others. The incident at the waters of Meribah was caused by Israel's request for water. Had the people not gathered and complained, the incident would not have occurred.