Tafsiran yang Mengutip untuk Amsal 20:10

The explanation of this matter is as Solomon said, Differing weights and differing measures — the Lord detests them also both (Proverbs 20:10). If both are false, what is meant by both — why would we distinguish between them, and what is the meaning of also? Rather, it certainly speaks of one that is false and one that is true, teaching that even the honest one is called an abomination because the honest weight enables him to weigh with the false one. For if he did not have the honest weight, he would be afraid to weigh for everyone with the small false one, because all buyers upon returning home would find their weight lacking, and many complaints would come to the court against him saying, “He weighed for all of us with the small one.” What can you say — perhaps it became short in your homes? But would it become lacking in everyone’s home? This is not common.
What does he do? He goes and weighs for some with the small, deficient weight and for others with the larger, honest weight. And if the people for whom he weighed lacking come to court, he will claim in court, “Look, I have sold to many people,” and he will ask those for whom he weighed honestly to testify that they are not missing anything, thus contradicting those who claim he weighed lacking. Consequently, the judge will conclude that the lack must have happened in the complainants’ homes, for otherwise, “what makes one man different from another?” (Sanhedrin 65b). Why are these not missing anything? And when the court sends for his weights, he will send the honest one, and it will be found that without the honest weight, he could not have sold to everyone with the small one. So he maintains the honest weight to validate his falsehood, which is why even the honest one is an abomination.
This is what Rashi explains: “The large one that contradicts the small one,” because through the large one, he can contradict the actions of the small one in court. Therefore, it says, “For all who do these things are an abomination to the Lord” — even regarding what he weighed honestly, for this too is an abomination since he only weighs honestly in order to deceive the world. All who do evil refers to the false weight, but the first one [the honest weight] is not evil, and nevertheless it is an abomination. Regarding this, Solomon said, The Lord detests them also both to include the honest weight.

GAM SHNEIHEM’ (‘EVEN THEY BOTH’) [ARE AN ABOMINATION TO THE ETERNAL THY G-D]. “Even they both — this includes the products into which they have been processed, such as wheat which she made into flour.” This is Rashi’s language. But in the Gemara³⁰⁶Temurah 30b. the Rabbis have said that the School of Shammai forbid it and the School of Hillel permit it.³⁰⁷And the accepted law is, in line with the legal rule, in accordance with the teachings of the School of Hillel. Why, then, did Rashi base his interpretation here upon an opinion held by the School of Shammai? Instead, the verse [in accordance with the teaching of the School of Hillel] is to be interpreted as follows: “They [are forbidden] but not their young; they [are forbidden] but not the products into which they have been processed.” And the purport of the expression gam shneihem is that since one of them is indeed a great abomination — namely, the hire of a harlot, since the harlotry was committed for it — [while the price of a dog might be considered less of an abomination] the verse states that “even both of these” [including the price of a dog] G-d will reject. Similarly, He that justifieth the wicked, and he that condemneth the righteous, ‘even they both’ are an abomination to the Eternal;³⁰⁸Proverbs 17:15. the verse attaches the smaller offense [i.e., he that justifies the wicked] to the bigger one [he that condemns the righteous]. So also, then they shall both of them die,³⁰⁹Above, 22:22. as I have explained [there, that the man is the greater sinner of the two, and therefore the verse states that even she is also to die].
Or it may be that the purport [of the expression gam shneihem] is that since he had already warned against the disqualifications of the offering through blemishes, and stated concerning them, Thou shalt not sacrifice unto the Eternal thy G-d an ox, or a sheep, wherein is a blemish, even any evil thing; for that is an abomination unto the Eternal thy G-d,³¹⁰Above, 17:1. he supplemented here saying that the hire of the harlot and the price of the dog — although in themselves perfect — that they too are the abomination of the Eternal like those [blemished offerings]. This is the correct interpretation. So also, The hearing ear, and the seeing eye, the Eternal hath made even both of them,³¹¹Proverbs 20:12. the verse alludes to man in general and states that G-d created man and also made these characteristics in him. Similarly, Diverse weights, and diverse measures, both of them alike are an abomination to the Eternal,³¹²Ibid., Verse 10. the verse intimates to whoever robs, extorts, and exploits in any manner which are greater abominations than these [false weights and measures], although it does not mention them, [and declares that even diverse weights and diverse measures are an abomination to G-d].