Tafsiran yang Mengutip untuk Amsal 14:10

עטרת חכמים עשרם אולת כסילים אולת, ”The crown of the wise is their riches; the foolishness of fools is folly” (Proverbs 14,10).

ויהי ממחרת, “it was on the morrow;” according to the plain meaning of the text the day referred to is the day following the meal just described. The previous day had been spent in honouring Yitro so that Moses did not have time to sit and judge the people’s complaints. Rashi’s explanation of the word ממחרת commences with the words that it was the day after the Day of Atonement when Moses had returned from Mount Sinai for the thirdtime. [This would have been way after the sin of the golden calf. Ed.] You might ask how it was possible for Moses to sit in judgment of the people at such a time, when all their sins had just been forgiven, and especially in view of the fact that the Torah testifies that immediately after Moses’ return on that occasion Moses assembled the people (Exodus 35,1) and after briefly explaining that the building of the Tabernacle which was to commence forthwith did not override the work prohibitions of the Sabbath, and that that work was completed already on the 25th day of Kislev of the same year (second year after the Exodus), we must understand the line describing Moses as sitting judging the people, does not refer to all the people who had problems lining up at that time, [after Moses for over 120 days had not spent a single full day in the camp since his ascent to Sinai to receive the first set of the Tablets. Ed]. He dealt only with the problems of the individuals who were not busy with donating for the Tabernacle or helping Betzalel in its construction. Rashi himself, in his commentary on Exodus 34,2932, comments that after descending from the Mountain, Moses sat down to teach Torah to all those not preoccupied with the building of the Tabernacle. Rashi in his commentary on our verse here writes: “this paragraph has not been written (or inserted) in the chronological order of events, seeing that the words: ויהי ממחרת, seeing that Moses did not part with Yitro who returned home until the second year of the Israelites wanderings as we know from Numbers 10,29, something even admitted by the scholars who claim that Yitro had arrived at the camp of the Jewish people already before the revelation at Mount Sinai.” If the lines in Number 10,29 referred to an event before the revelation, why did the Torah not record that Yitro did not even stay for that event? Moreover, when we read in Judges 4,11, that the descendants of Yitro at that time had lived near Kedesh near the shores of the sea of Galilee, how come that their even leaving their homeland Midian was not mentioned anywhere? (part of Rashi on our verse) Our author continues: Yitro, in Numbers definitely declined Moses’ offer of becoming part of the Jewish people, when he said: “I will not go (with you).” (Numbers 10,30) If this statement were to apply to a point in time before the revelation, i.e. that our paragraph describes events before the revelation, what was the point of Moses being quoted as debating Yitro’s remaining with the Israelites at a time at least a year later?We have a verse in Proverbs 14,10: לב יודע מרת נפשו ובשמחתו לא יתערב זר, “the heart knows of its soul’s bitterness; a stranger does not share its joy.” Our sages in an early version of Midrash Tanchuma, interpreted this verse to mean that G-d did not want that Yitro should share the joy of the Jewish people at the time of the revelation at Mount Sinai, as this was reserved for the people who had endured the hardships of slavery at the hands of the Egyptians. At any rate, Moses did not bid farewell to Yitro at the time discussed here. If he had come to the Jewish camp prior to the revelation, then he had had to temporarily withdraw during these days before rejoining the Israelites for almost another year. As soon as he returned from his temporary absence he observed Moses teaching the Torah, and he questioned the fact that the people had to stand, and that Moses had not appointed any delegates at all. When we read in verse 27 of our chapter that Moses bade his fatherinlaw farewell, and the Torah adds that he returned to his homeland, it is clear that he had bid him farewell once before when Yitro had not yet returned to his homeland.

ויקח אשה את יהודית....ותהיין מורת אוח, seeing that Rivkah is reported in 27,46 as becoming fed up with her life if she would have to live to see Yaakov also marry a Canaanite girl, the Torah had to explain what had produced such a prejudice in Rivkah against the local girls.
מורת רוח, the construction of the word מורת, with the vowel patach under the letter ר needs to be understood by comparing it to the root עשה, also a root ending with the letter ה. In Psalms 148,8 we have the formulation ossah devaro, which is feminine, seeing it describes the activity of the רוח סערה, a stormy wind, which is feminine. The construct form of the word ossah there would be ossat, Similarly, the word מורת in our verse is a construct form of the feminine form of the word מורה, not with the vowel segol under the letter ר but with the vowel kametz. [as in numerous similar nouns that appear sometimes as feminine and sometimes as masculine. Ed.] The word מורה meaning being contrary, rebellious, also appears in a slightly different form, i.e. ממרה as for instance, in Joshua 1,18 ימרה את פיך, “someone who will rebel against your orders.” When it appears in a genitive, construct form, it becomes morat. In Proverbs 14,10 we encounter a similar construction (though it is written with the vowel kametz under the letter מ) The verse reads: אבל לב יודעת מרת נפשו, “a heart knows its soul’s bitterness.” The use of the chataf kametz under the letter מ there converts the word from adjective to being a noun. It is derived from מררות, “something bitter.” (compare Deuteronomy 32,32) In our verse here the word מורת is not a noun but a construct form of a verb, similar to Lamentations 1,20 כי מרה מריתי, “for I am experiencing a great deal of distress.” Here (in our verse) the vowel cholem instead of kametz as in Lamentations, is a manifestation of the abbreviated, chataf vowel often found with the middle letter of the root