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Verse 4
From the eyes the allegory proceeds to the mouth, and the repugnance of the old man to every noise disturbing his rest: “And the doors to the street are closed, when the mill sounds low; and he rises up at the voice of a bird; and all the daughters of song must lower themselves.” By the door toward the street the Talm. and Midrash understand the pores or the emptying members of the body, - a meaning so far from being ignoble, that even in the Jewish morning prayer a Beracha is found in these words: “Blessed art Thou, O Lord our God, King of the world, who hast wisely formed man, and made for him manifold apertures and cavities. It is manifest and well known before the throne of Thy Majesty, that if one of these cavities is opened, or one of these apertures closed, it is impossible for him to exist and to stand before Thee; blessed art Thou, O Lord, the Physician of the body, and who doest wondrous words!” The words which follow הטּ ... בּשׁ are accordingly to be regarded as assigning a reason for this closing: the non-appearance of excretion has its reason in defective digestion in this, that the stomach does not grind (Talm.: וגו בשרקבן בשביל). But the dual דּלתים suggests a pair of similar and related members, and בּשּׁוּק a pair of members open before the eyes, and not such as modesty requires to be veiled. The Targum therefore understands the shutting of the doors properly; but the mills, after the indication lying in הטּ grinding maids, it understands of the organs of eating and tasting, for it translates: “thy feet will be fettered, so that thou canst not go out into the street; and appetite will fail thee.” But that is an awkward amalgamation of the literal with the allegorical, which condemns itself by this, that it separates the close connection of the two expressions required by בּשׁפל, which also may be said of the reference of dlt' to the ears, into which no sound, even from the noisy market, penetrates (Gurlitt, Grätz). We have for דלתים a key, already found by Aben Ezra, in Job 41:2, where the jaws of the leviathan are called פּניו דּלתי; and as Herzf. and Hitz. explain, so Samuel Aripol in his Commentary, which appeared in Constantinople, 1855, rightly: “He calls the jaws דלתים, to denote that not two דלתות in two places, but in one place, are meant, after the manner of a door opening out to the street, which is large, and consists of two folds or wings, דלתות, which, like the lips (השׂפתים, better: the jaws), form a whole in two parts; and the meaning is, that at the time of old age the lips are closed and drawn in, because the teeth have disappeared, or, as the