Tafsiran yang Mengutip untuk 2 Samuel 23:5

But what shall I do Since my soul craves for Torah And she is in my heart As a consuming, burning fire¹⁰See Jeremiah 20:9. In my kidneys restrained; To go forth in the steps Of the former ones, The lions of the group,¹¹A reference to the most distinguished scholars of the generations. The exalted of the generations, The men of might;¹²That is, in their knowledge of the Torah. “A man of might” is he who knows to answer in a discussion of the Torah. (Sanhedrin 93 b.) To enter with them “The thickest part of the beam,¹³The heart of the problem. To write as they did Explanations of the verses, And Midrashic interpretations On the precepts, And the Agadah [homily], Ordered in all things, and sure.¹⁴II Samuel 23:5. The preceding part of the verse reads: For an everlasting covenant he hath made with me. Ramban thus suggests that his part in the Torah was assured from on high, and therefore he need not fear to go forth in the steps of the former giants of the Torah. I will place as an illumination before me The lights of the pure candelabrum,¹⁵Exodus 31:8. The commentaries of our Rabbi Shlomo [Rashi], A crown of glory, and a diadem of beauty,¹⁶Isaiah 28:5. Adorned in his ways, In Scripture, Mishnah and Gemara. The right of the first-born is his.¹⁷Deuteronomy 21:17. A reference to the fact that Rashi’s commentary to the Torah was the first great commentary to be accepted by all Israel. In his words will I meditate, And in their love will I ravish,¹⁸See Proverbs 5:19. And with them we will have Discussions, investigations and examinations, In his plain explanations And Midrashic interpretations, And every difficult Agadah Which is mentioned in his commentaries. And with Abraham the son of Ezra We shall have open rebuke and hidden love.¹⁹Ibid., 27:5. The exact quotation: Better is open rebuke than love that is hidden. Ramban thus suggests that while he will criticize Ibn Ezra openly on many of his interpretations, yet his admiration of his work will not be lessened.

The third, "in preparation of lips", that if one brings out in a more prepared language [=lip], it is more effective for understanding the matter well, and not like when one learns it internally; and as such so that it will not be forgotten quickly, like [it says in Bavli Eruvin 54a:1] 'prepared in all, and preserved', that if it is prepared on ones lips, it is preserved in the 248 organs.

And now he begins the review of the Torah. He told them the Ten Commandments, not changing and not explaining anything in [the first two commandments]: I am the Eternal etc.,¹³³Verse 6. and Thou shalt have no other gods before Me,¹³⁴Verse 7. for they heard them from the mouth of the Almighty.¹³⁵Makkoth 24a. So, too, [there are no changes or explanations] in the third commandment¹³⁶Verse 11: Thou shalt not take the name of the Eternal thy G-d in vain etc. because he already stated [here, as in the text of the third commandment in Exodus 20:7, Thou shalt not take] the Name of the Eternal thy G-d [etc.], as I have explained in the section Ye shall be holy.¹³⁷Leviticus 19:2. See Ramban there on Verse 12 — Vol. III, p. 287. Then he began to exposit to them, saying ‘Observe’ [the Sabbath-day]¹³⁸Verse 12 here. instead of ‘Remember’ [the Sabbath-day],¹³⁹Exodus 20:8. this being in line with the plain meaning of Scripture [i.e., that ‘Observe’ is the explanation of ‘Remember’]. And in the opinion of our Rabbis¹⁴⁰Shebuoth 20 b. See also Vol. II, pp. 306-310. “[Remember and Observe] both were spoken in one utterance.” He explained this to them [here] because they all know Remember, and he is thus informing them [now] that Observe was said with it. And so it is by way of the Truth, [the mystic teachings of the Cabala], that they were both spoken in one utterance seeing that the Voice was both in “remembering” and “observing,” for the Torah is an everlasting covenant, ordered in all things, and sure,¹⁴¹II Samuel 23:5. and he [i.e., Moses] heard from [the attribute of] Remember while they [i.e., the people, heard] from that of Observe.¹⁴²L’vush Ha’orah in his commentary to Ricanti quoting the language of Ramban. The student [learned in the mystic teachings of the Cabala] will know this from what we have hinted there.¹⁴³See Vol. II, pp. 308-309.
He explained [with reference to the commandment that we are to Observe the Sabbath-day, to keep it holy] as the Eternal thy G-d commanded thee¹³⁸Verse 12 here. — “before the Giving of the Torah, at Marah,¹⁴⁴This is Rashi’s language here in Verse 12. [for there it is said], there He made for them a statute and an ordinance.”¹⁴⁵Exodus 15:25. — This is Rashi’s language here in Verse 16 on the commandment of honoring father and mother. However, from Ramban’s following comments, it is clear that in his text of Rashi this part, too, of the quotation mentioned in the text was stated in Verse 12, in connection with the commandment on the Sabbath. This is the language of Rashi. But if so, the commandment to honor father and mother was also given at Marah [for in the commandment, to honor parents, too, it is stated as the Eternal thy G-d commanded thee],¹⁴⁶Verse 16. but the Rabbi [Rashi] mentioned there [in connection with the verse referring to Marah] only “the Sabbath, the Red Heifer, and the laws of justice” [as having been given at Marah, but not the honoring of parents].¹⁴⁷See Vol. II, pp. 208-209.
It appears to me by way of the Truth, [the mystic teachings of the Cabala], concerning this matter [of the Ten Commandments] as well as the whole Book of Deuteronomy that Moses was speaking as if from the mouth of the Almighty, as he said, And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the Eternal your G-d, and to serve Him with all your heart and with all your soul, that I will give rain for your Land in its season.¹⁴⁸Further, 11:13-14. Now Moses is not the one who giveth rain upon the earth,¹⁴⁹Job 5:10. nor the one who gives grass in the fields!¹⁵⁰See further, 11:15. Rather, the communication of the Torah was given with Remember,¹⁵¹This alludes to the fact that the first four books of the Torah were given in the Great Name [i.e., the Tetragrammaton] whereas Deuteronomy was presented as if spoken by the messenger of the Almighty (Abusaula). See my Hebrew commentary, p. 366; also Vol. II, pp. 282-284. and that of Deuteronomy with Observe.¹⁵¹This alludes to the fact that the first four books of the Torah were given in the Great Name [i.e., the Tetragrammaton] whereas Deuteronomy was presented as if spoken by the messenger of the Almighty (Abusaula). See my Hebrew commentary, p. 366; also Vol. II, pp. 282-284. Therefore, Moses everywhere in Deuteronomy mentions the Eternal thy G-d while in [the first four books of] the Torah he mentions only the Proper Name of G-d [i.e., the Tetragrammaton] except in the Ten Commandments as it is said, And G-d spoke etc.¹⁵²Exodus 20:1. Understand this.