Tafsiran yang Mengutip untuk 1 Raja-raja 12:9

Seeing that the rulings are not dependent on allusions in the text, we are free to see in the text allusions to moral/ethical values, i.e. רמזים. We are basing ourselves on Sotah 42 that when the word איש appears by itself, i.e. without a name, the subject is G'd Himself, such as in Exodus 15,3. Our sages in Shir Hashirim Rabbah chapter 3 have said further that G'd insisted on expressing His fondness of the community of Israel by referring to it as His daughter. We also find that Scripture defines exile of the Jewish people as G'd having sold the Jewish people (compare Kings I 12,9). Inasmuch as the Torah legislated that if one acquires a male Jew as a slave he has to serve six years and no more, the Torah i.e. the Jewish people, is portrayed here as complaining to G'd why if the male Jewish slave should have to serve only six years, a Jewish girl, אמה, may have to serve longer; the Torah says that such a maid-servant will not automatically leave her master's employ after six years as does her male counterpart. In other words: "why has the Jewish people (the daughter) been sold into this long and bitter exile? Why are they not entitled to be treated in accordance with the male Jewish servant described in our chapter?"

"Let us make:" It appears to me that this is also an ancient mode of expression, in the way of Aramaic. And the intention is not that He should consult with others, like angels; since it states "in Our image," and man is not in the image of the angels. It is also not an expression of honor, like the speech of kings [who refers to themselves as 'we']. Rather, this is the way of Aramaic, as in (Daniel 2:36) "and its interpretation will we say in front of the king;" and Daniel would not have used an expression of honor for himself when he was speaking with the big king (as is attested by Rabbi Avraham Ibn Ezra). And this manner [of speaking] is used frequently by the Talmud Yerushalmi and the midrashim: for example, "[Shimon ben Shetach] said to [Yannai], 'And what should we say [to introduce the Grace over the Meal], "for the food which we have not eaten?"'" (Yerushalmi Berakhot 7:2); "I too, we will solve it according to the opinion of the rabbis in the graveyard" (Shir HaShirim Rabbah on the verse "O, my dove, in the clefts of the rock" [2:14]); and also, "Were it only that I had a mother and father that I could honor, so that we would inherit the Garden of Eden" (Yerushalmi Peah 1:1). And Ros. wrote that this is the way of the Holy Language (Biblical Hebrew), to [use] plural when [speaking] about [one]self, as in (II Samuel 24:14) "Let us please fall in the hand of the Lord." And that is not a proof, since David was not speaking only about himself [in that verse], but [rather] about himself and about his people. And so [too] with Rechavam when he said (I Kings 12:9), "What do you advise and we will [respond] to the people", since he combined himself with his advisers; and so [too] Avshalom when he said (I Samuel 16:20), "give your advice, [about] what we shall do."