Tafsiran yang Mengutip untuk Amsal 15:8

AND THIS IS THE BLESSING WHEREWITH MOSES THE MAN OF G-D BLESSED THE CHILDREN OF ISRAEL BEFORE HIS DEATH. It states the man of G-d in order to indicate that his blessing will be fulfilled because he was the man of G-d, and the prayer of the upright is His delight.¹Proverbs 15:8. Now Scripture calls Moses our teacher the man of G-d, and so also the rest of the prophets,²The Sifre, Brachah 342, lists eighteen prophets of whom Scripture speaks as ‘men of G-d.’ Elijah,³I Kings 17:18. and others,⁴Those not identified by name. Thus: And there came a man of G-d to Eli (I Samuel 2:27), and other similar cases. but it does not state “the man of the Eternal;” instead it says Moses the ‘servant’ of the Eternal.⁵Joshua 1:1. Moses is the servant of the Eternal Who has created everything, and Moses’ conception of Him was like that of a servant who is afraid to behold his master. Moses was also the man of G-d, since all his deeds and words came by command of the Almighty (Ma’or V’shamesh). The reason is known to every student learned in [the mystic lore of] the Torah. So also by way of the Truth, [the expression ‘v’zoth habrachah’ (and this is the blessing) means that] “v’zoth is the blessing” [as explained further on], for From the Eternal has ‘zoth’ (this) come.⁶Psalms 118:23. — “By way of the Truth,” another name for the teachings of the Cabala, thus begins a new thought of Ramban. First he intimated that the reason for Scripture stating the man of G-d and not “the man of the Eternal” is known to every student of the mysteries of the Torah. And now he begins to explain, on the basis of the Cabala, the unique expression of v’zoth habrachah. Similarly it is said in the case of Jacob, ‘v’zoth’ (and ‘this’ is) what their father [Jacob] spoke unto them.⁷Genesis 49:28. It was this blessing that David meant when he said, ‘Zoth’ (this) came to pass unto me, because I have kept Thy precepts,⁸Psalms 119:56. alluding to Zion the city of David, for there the Eternal commanded the blessing, even life forever.⁹Ibid., 133:3. The student learned in the mysteries of the Cabala will understand. Our Rabbis meant this secret in their interpretation in Bereshith Rabbah:¹⁰Bereshith Rabbah 100:13. “‘v’zoth’ (and this is) what their father spoke unto them.⁷Genesis 49:28. A man like me is destined to bless you, and, from the very place where I [Jacob] concluded — from there will he begin. At the moment Moses our teacher rose to bless them, he began with ‘v’zoth habrachah’ (and this is the blessing) — from the very place where their father concluded. This then is the meaning of the expression ‘v’zoth’ what their father spoke unto them⁷Genesis 49:28. [their father Jacob told them that the next blessing they receive would be from a man who will begin with v’zoth — v’zoth habrachah]. He [i.e., the patriarch Jacob] said to them: When will these blessings reach you? From the time you accept the Torah, in which is written, ‘V’zoth’ (And this is) the Law etc. ”¹¹Above 4:44. For this word zoth alludes to the blessing which is the Torah, and this is the covenant, as it is written ‘Zoth’ (this is) My covenant.¹²Genesis 17:10. I have already mentioned this.¹³Ibid., 2:20 (Vol. I, p. 79); Exodus 25:3 (Vol. II, pp. 437-438).

If a man among you brings an offering to the Lord, even gentiles, as it is said: "Any man" (Leviticus 22:18), to include gentiles who take vows and freely give offerings like Israelites (Eruvin 69b; Chulin 5a, 13b), "from among you" and not all of you, to exclude: "The sacrifice of the wicked is an abomination" (Proverbs 15:8). Among you (Israel) I have distinguished, but not among the nations, for even if the gentile is completely wicked, his offering is accepted, in order to draw him under the wings of the Divine Presence. An offering to the Lord, that his intention should be for the sake of Heaven. And our Sages explained: He should not say "To the Lord, a sin-offering", but rather "A sin-offering to the Lord", so as not to utter the Name of Heaven in vain. You shall bring your offering of livestock from the herd or the flock. "Livestock" includes wild animals within the general category of livestock, and it specifies "from the herd and from the flock." This constitutes a general principle followed by specifics, meaning that only what is specified is included, i.e., to say that wild animals are not offered, and one who offers them transgresses. It is like a person who instructed his servant: "Bring me only wheat," and he brought wheat and barley - he is not merely adding to his master's words, but violating them. So our Sages explained (Sifra, Vayikra Dibbura DeNedavah, Section 2, 6; Zevachim 34a). The Sifra expounds: Here we learn of the humility of the Holy One, blessed be He, that He did not burden His children except with what was readily available to them. (After the Tabernacle was set up, the Holy One arranged how His servants would serve Him in His house and commanded the order of offerings.)

ביום צותו את בני ישראל להקריב את קרבניהם לה' במדבר סיני, “on the day He commanded the Children of Israel to offer their sacrifices to Hashem in the wilderness of Sinai.” In this verse we have clear evidence that G‘d commanded the bringing of these sacrifices. Seeing that this is so, how could Jeremiah 7,22 say: “for when I freed your fathers from the land of Egypt, I did not speak with them or command them concerning burnt-offerings or sacrifice?”
The fact is that G’d did most certainly command the offering of sacrifices; in fact it was one of the great acts of kindness on G’d’s part, seeing that man is flesh and blood and hence subject to sin, that G’d instituted the system of different sacrifices in order to facilitate our atonement and rehabilitation from unintentional sin. When He sees our penitence and sacrifices, G’d may reconsider His intention to punish us, etc. However, the premise underlying the legislation of sacrificial offerings is that we should pay heed to His voice and not continue to become guilty of sins. When the prophet spoke about G’d not commanding us to bring animal sacrifices he meant that the animal sacrifices were not meant to be in lieu of penitence and proper conduct on our part. This is what Samuel had already said many hundreds of years previously to King Saul (Samuel I 15,22) “heeding My commands is much preferable than to offer Me good meat-offerings.” We have another very explicit verse on this subject in Psalms 40,7: “(You gave me to understand that) You do not desire sacrifice and meal-offering; You do not ask for burnt-offering and sin-offering.” What did G’d desire instead? (same verse) “Ears You have given me;” i.e. You made it plain that I should use my ears to heed Your words rather than to offer sacrifices. It is quite clear therefore that the sacrificial service is only a means to an end, not an end in itself. The “end” is obedience to (and love) of G’d. The sacrificial offering by the owner is acceptable only if he submits to G’d’s will. This concept is also reflected in Psalms 4,5: “so tremble and sin no more; ponder it on your bed, and sigh.” In the very next verse David writes: “offer sacrifices in righteousness and trust in the Lord.” The meaning of the entire sequence is: “ensure that you offer the kind of sacrifices that result in your not sinning again.” If someone offers a sacrifice without undertaking to heed G’d’s instructions such a sacrifice is not only not welcome but is called זבח רשעים, “a meat-offering by the wicked,” concerning which Solomon has said in Proverbs 15,8 that “the meat-offering of the wicked is an abomination to G’d, whereas the prayer of the upright is pleasing to Him.” Solomon repeats a similar message in Kohelet 4,17: ”more acceptable is obedience to G’d than the offerings of fools, for they know nothing but to do wrong.” In other words, prayer by the righteous unaccompanied by offerings is preferable to G’d to sacrifices offered by fools.
The prophet Isaiah also addresses the subject of the wicked offering animal sacrifices believing them to be an end in itself, as if they could “fool” G’d with their actions. In Isaiah 66,3 the prophet writes: “as for those who slaughter oxen and slay humans, who sacrifice sheep and immolate dogs; who present as oblation the blood of swine.....and take pleasure in their abominations;” what the prophet means is that when a wicked person such as those mentioned slaughter oxen as a sacrifice then this is equivalent to their slaying humans in the eyes of the Lord. If a wicked person sacrifices a sheep, it is no better than immolating a dog. If such an individual presents a meal-offering then this is in the same category as if he had offered swine’s blood.