Tafsiran yang Mengutip untuk 2 Samuel 16:23

There is no salvation (ישועתה) for him in God: – There is no salvation for him in this world, for he cannot escape from the hand of Absalom, neither is there salvation for his soul in the world to come. For this reason it is that he uses the intensive form ישועתה [“salvation”], his meaning being salvation and salvation; for every reduplication of ending is (equivalent) to a duplication of meaning; and in like manner (we have) עזרתה (Ps. 44:27; 63:8; 94:17) (meaning) “great help”; תבואתה (Deut. 33:16); נפלאתה (2 Sam. 1:26) החבאתה (Josh. 6:17) as I have written in the grammatical part of the book Miklol. And so in the Haggadic interpretation (Shoher Tob, ad loc.) it says: “Great ones are saying, i.e. (men) great in the Torah... Doeg the Ab beth Din it was of whom it is said ‘chiefest of Saul's shepherds’ (1 Sam. 21:8); ‘And Ahithophel was counsellor’ (1 Chron. 27:33); ‘and the counsel of Ahithophel which he counselled in those days was as if a man inquired at the oracle of God’ (2 Sam. 16:23). And what was it they were saying? ‘Is it possible! The man who took captive the ewe-lamb and slew the shepherd and caused Israel to fall by the sword, shall there be salvation for him? There is no salvation for him in God!’”

Some opinions [seem to] have [an insignificant impact], for as soon as they issue from the rock of contention, their brightness is diminished and degenerates to the extent that they no longer contain the light of Torah. For example, the sages in ancient times disputed [whether the verse], “Neither an Ammonite nor a Moabite may enter into God’s community,”⁴Deut. 23:5. also included a prohibition of marrying an Ammonite or Moabite woman. [Some included such women in the prohibition, while others disagreed]. At the time of the disagreement [the former view] was considered within the] category of words of Torah. [However, once] Boaz came forward, as stated in Tractate Kesubos 7b,⁵Boaz assembled ten men when he married Ruth. According to the Gemara, he did this in order to publicize the ruling that one may marry a Moabite woman. and established the halachah for future generations [that the prohibition applies only to Ammonite or Moabite men], the Torah spark [of the rejected opinion] was totally extinguished. Therefore, one studying the opinion of Do’eg⁶Do’eg was a Torah scholar and an advisor to King Saul. He later slandered King David and, as stated in I Sam. 22:9–18, was responsible for the destruction of Nov, the city of Kohanim. [as quoted in Tractate Yevamos],⁷Tractate Yevamos 76b–77a describes how King Saul’s armor was miraculously able to fit David for his fight with Goliath. This indicated to King Saul that David was of royal lineage, which in turn led to a discussion between King Saul, Do’eg and Avner (King Saul’s general), as to whether David, a descendant of Ruth the Moabite, was permitted to marry into the congregation. The Gemara reports that Do’eg argued strongly against allowing David to do so until Yisra the Israelite (II Sam. 17:25) said that he had a tradition from the court of the prophet Samuel that the scriptural prohibition applied only to Moabite and Ammonite men. that Ammonite or Moabite women are included in the prohibition, discovers something that is dissimilar to the rest of the words of Torah. It is unlike a person studying the opinion of R. Shimon in the Mishnah in Tractate Yevamos 76b, according to which Egyptian and Edomite women are not included in the prohibition [in Deut. 23:9].⁸The verse states: “Sons who are born to them [an Edomite or Egyptian] in the third generation may enter the congregation of the Lord.” [R. Shimon’s light of Torah lasted longer and indeed was not extinguished until the Amoraic era]. So it was regarding the decision of Do’eg and Ahisophel,⁹Achisophel was a great Torah scholar and an advisor to King David. He is described in II Sam. 16:23 as so wise that his advice was comparable to one making decisions through the urim ve-tummim, the oracle upon the high priest’s breastplate. that they ruled it was permissible [for Absalom to marry] king David’s wife, since [in their view, King David] was subject to capital punishment and was therefore considered [legally] dead¹⁰The Midrash quoted there states, “The one [Achisophel] permitted incest and bloodshed [when he counseled Absalom], ‘Go to your father’s concubines’ (II Sam. 16:21). The other [Do’eg] permitted incest, as R. Nahman, the son of Shemuel, the son of Nahman, stated, ‘He annulled David’s status and declared him an outlaw and as one already dead, so that anyone could shed his blood or marry his wife without penalty.’” (see the beginning of Bereshis Rabbah on the Torah portion of Noah).¹¹Parasha 32. Clearly, this opinion receded, and has no light of Torah.