Tafsiran yang Mengutip untuk Amos 7:13

Isaiah 64,10 referred to the Temple as בית קדשנו ותפארתנו, “the House of our sanctity and glory.” What he meant when referring to “our sanctity” was the honour, and by the word “our glory” he referred to the glory that is Israel. The same idea is expressed by King Amatziah in Amos 7,13: “for it is a king’s sanctuary and a royal palace.” [He forbade the prophet to prophesy in the temple at Bethel. Ed.] The reason that the word לכהנו in לכהנו לי is spelled with the letter ו at the end is to allude to the sixth emanation which is called תפארת. The word לי is equivalent to לה’, i.e. G’d’s attribute כבוד.

AND SO SHALL YE MAKE IT — [also] “in future generations. If one of the vessels is lost, or when you make⁸⁵“Make.” In our Rashi: “make Me.” the vessels of the Sanctuary of Jerusalem,⁸⁶The Hebrew is beith olamim — “the Eternal House.” See in Seder Yithro Note 598. such as the tables,⁸⁷II Chronicles 4:8: And he made ten tables. the candelabrums,⁸⁸Ibid., Verse 7: And he made the ten candelabrums. the lavers,⁸⁹Ibid., Verse 6: And he made ten lavers. and the bases⁹⁰I Kings 7:27-39: And he made the ten bases… which Solomon made — after the pattern of these you shall make them. If, however, this [part of the verse] were not connected with the preceding part [which reads: According to all that I show thee, the pattern of the Tabernacle, and the pattern of all the vessels], Scripture should not have written: ‘and’ so shall ye make it, but: “so shall ye make it,” and then it would be speaking of the making of the Tent of Meeting⁹¹And not of the Sanctuary of Jerusalem and its vessels. But now that Scripture says ‘and’ so shall ye make it, the expression is not set apart from the preceding part of the verse but is connected with it, thus: “and” so shall you make the pattern of all the furniture of the Sanctuary. and its vessels.” Thus is Rashi’s language. But I do not know if this is true, that Solomon was bound to make the vessels of the Sanctuary of Jerusalem⁸⁶The Hebrew is beith olamim — “the Eternal House.” See in Seder Yithro Note 598. after the pattern of these vessels [of the Tabernacle]. The altar of brass which Solomon made was twenty cubits long and twenty wide!⁹²II Chronicles 4:1. The altar of the Tabernacle was five cubits long and five cubits broad (further, 27:1). And Rabbi Abraham ibn Ezra wrote: “And so shall ye make — the vessels,⁹³The expression and so shall ye make it thus refers only to the pattern of all the furniture (mentioned right above), but does not refer to the pattern of the Tabernacle since the term “making” was already stated with reference to it, namely, and let them ‘make’ Me a Sanctuary. for at the beginning He said, And let them make Me a Sanctuary.”⁹⁴Above, Verse 8.
In line with the plain meaning of Scripture there is no need for all this. Rather, the duplication [and so shall ye make it] has the purpose of expressing emphasis and eagerness. Thus He said: “And let them make Me a Sanctuary”⁹⁴Above, Verse 8. — a house and vessels — as a Royal Sanctuary and seat of Majesty, that I may dwell in the midst of them in the house and on the Throne of Glory which they will make for Me there. According to all that I show thee the pattern of this Tabernacle of which I have said that I will dwell in the midst of them, and the pattern of all the vessels thereof. He repeated, and so shall ye all make it with eagerness and diligence. This is similar to the repetition found in the verse, and the children of Israel did according to all that the Eternal commanded Moses, so did they.⁹⁵Further, 39:32. Here, because the verse speaks of a command, it says, and so ‘shall’ ye make it, [whereas in the other verse the repeat states so ‘did’ they, because it speaks of a deed accomplished].

We find this supported in the Sefer Yetzirah 3,8, the idea being that the shape of the letter ש suggests the upward draft of fire, of flames. In Amos 7,9 the prophet continues to describe what will happen to מקדשי ישראל, “the Sanctuaries of Israel which will be destroyed.” The plural form of this expression is a clear hint that the prophet refers to the two sites Dan and Bet El where the respective golden calves were positioned. Seeing that Amos prophesied this destruction as occurring at Bet El, it is not surprising that immediately afterwards (verse 10) the prophet reports the local High Priest Amatziah sending word to the King that a rebellion was occurring against Jerobam, that the prophet Amos was inciting against him telling the people to uproot any so-called sanctity in Bet El and to return to the true source of sanctity in Jerusalem. He advised Amos to flee to Jerusalem and to pursue his career as a prophet there. He ordered Amos to desist from prophesying in Bet El (verse 13), claiming that the Temple in Bet El and Jerobam were in fact one and the same (philosophically speaking). The words מקדש מלך and בית ממלכה referred to in Amatziah’s threat against Amos, were references to the respective attributes or emanations גדולה and גבורה which we have spoken of.