Commentary for Shabbat 106:24

מאי משמע דהאי שחוזות לישנא דגלויי הוא דכתיב (משלי ז, י) והנה אשה לקראתו

Alternatively, both are according to R. Judah: in the one case it is in order that they may go dry; in the other it is for milking.<span class="x" onmousemove="('comment',' Rashi: to preserve the milk in its pouch. Ri: both are to protect the udders from being scratched by thorns, but in the one case it is desired that the goats shall go dry; then it is permitted, since it is tied very tightly; but in the other it is desired that the goats shall remain milkers; then it is forbidden, because it is lightly tied. ');">²²</span> It was taught: R. Judah said: It once happened that goats in a household of Antioch<span class="x" onmousemove="('comment',' The capital of Syria. ');">²³</span> had large udders, and pouches were made for them, that their udders should not be lacerated. Our Rabbis taught: It once happened that a man's wife died and left a child to be suckled, and he could not afford to pay a wet-nurse, whereupon a miracle was performed for him and his teats opened like the two teats of a woman and he suckled his son. R. Joseph observed, Come and see how great was this man, that such a miracle was performed on his account! Said Abaye to him, On the contrary: how lowly was this man, that the order of the Creation<span class="x" onmousemove="('comment',' Lit., 'the beginning'; i.e., nature. ');">²⁴</span> was changed on his account!<span class="x" onmousemove="('comment',' In Ber. 20a Abaye himself regards miracles wrought for people as testifying to their greatness and merit. Rashi observes that his lowliness lay in the fact that a means of earning money was not opened to him. ');">²⁵</span> Rab Judah observed, Come and see how difficult are men's wants [of being satisfied], that the order of the Creation had to be altered for him! R. Nahman said: The proof is that miracles do [frequently] occur, whereas food is [rarely] created<span class="x" onmousemove="('comment',' So Rashi. ');">²⁶</span> miraculously. Our Rabbis taught: It once happened that a man married a woman with a stumped hand, yet he did not perceive it in her until the day of her death. Rabbi observed: How modest this woman must have been, that her husband did not know her! Said R. Hiyya to him, For her it was natural;<span class="x" onmousemove="('comment',' It is natural for a woman to cover herself, particularly when it is in her own interest. ');">²⁷</span> but how modest was this man, that he did not scrutinize his wife! RAMS MAY GO OUT COUPLED [LEBUBIN]. What is lebubin? R. Huna said: coupled. How is it indicated that LEBUBIN implies nearness? For it is written, Thou hast drawn me near,<span class="x" onmousemove="('comment',' Heb. libabtini (E.V. Thou hast ravished my heart). ');">²⁸</span> my sister, my bride.<span class="x" onmousemove="('comment',' Cant. IV, 9. ');">²⁹</span> 'Ulla said: It refers to the hide which is tied over their hearts<span class="x" onmousemove="('comment',' Heb. leb, which 'Ulla takes to be the root of lebubin. ');">³⁰</span> that wolves should not attack them.<span class="x" onmousemove="('comment',' Thus he translates: RAMS MAY GO OUT with their hides over their hearts. Wolves usually seize beasts at the heart (Rashi). ');">³¹</span> Do then wolves attack rams only but not ewes? — [Yes.] because they [the rams] travel at the head of the flock. And do wolves attack the head of the flock and not the rear? — Rather [they attack rams] because they are fat. But are there no fat ones among ewes? Moreover, can they distinguish between them? — Rather it is because their noses are elevated and they march along as though looking out [for the wolf].<span class="x" onmousemove="('comment',' Which rouses its ire, Var. lec.: ke-budin, like bears, i.e., proudly and fiercely. V. D.S. ');">³²</span> R. Nahman b. Isaac said, It means the skin which is tied under their genitals, to restrain them from copulating with the females. Whence [is this interpretation derived]? Because the following clause states: AND EWES MAY GO OUT SHEHUZOTH. What is SHEHUZOTH? With their tails tied back<span class="x" onmousemove="('comment',' Heb. she'ohazin, lit., 'we catch up' ');">³³</span> upwards, for the males to copulate with them: thus in the first clause it is that they should not copulate with the females, whilst in the second it is for the males to copulate with them. Where is it implied that SHEHUZOTH denotes exposed? In the verse, And behold, there met him a woman

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