Tafsiran yang Mengutip untuk Amsal 21:3

And what Rashi explained, “and our Sages interpreted” (Zevachim 47a) from here [we learn] that one who is preoccupied in [acting upon] sacred items invalidates them, as one must have intention when slaughtering [sacrifices]. With this, we can explain the juxtaposition of When you reap the harvest of your land, etc. [to the previous verse], to tell you that there is a commandment that does not require intention, and that is charity, as Rashi explained in Parashat Ki Teitzei (24:19) on the verse When you forget a sheaf in the field, etc. so that the Lord your God may bless you. Rashi explained: “Even though it came to him [the poor person] without intention [on your part].” You can say from now that if a coin fell from one’s hand and a poor person found it and sustained himself with it, behold, he [the owner] is blessed for it. And for this reason it is said To do righteousness and justice is more acceptable to the Lord than sacrifice (Proverbs 21:3). For sacrifice requires intention, while charity [is effective] even without intention.

And you shall salt every meal offering with salt. In order to acknowledge God’s kingship over all apparent opposites in the world, which have caused many to turn to heresy, saying that two opposites cannot come from one source. Behold, salt has in its nature a thing and its opposite, for it has the power of fire and heat, and the properties of water, to the extent that the kabbalistic sages said that it corresponds to the attribute of judgment and the attribute of mercy. Therefore, it is called the covenant of your God, because through this offering, one makes a covenant with God to give Him dominion over all opposites. All meal offerings, except for those of the priests, were eaten by the priests, and this is like charity, which is compared to salt that preserves and sustains meat. Similarly, “salt diminishes wealth” (Ketubot 66b), and the charity element in the sacrifice is greater than the sacrifice itself, as it is written To do righteousness and justice is more acceptable to the Lord than sacrifice (Proverbs 21:3). This is what is meant by on [al] all your offerings you shall offer salt, because salt is superior [oleh al] to all offerings and is more acceptable to the Lord than sacrifice. And according to the simple meaning, on all your offerings also refers to the meat.

“They shall call peoples to the mountain.” This means that they will call the tents of Zebulun and Issachar a mountain, because just as on the good mountain and the Lebanon [Temple Mount] they offer sacrifices to God, so too in their two tents, there they will also offer righteous sacrifices. For Zebulun, who engages in commerce and provides for Issachar, there is no greater charity than this, as it is written: Happy are you who sow beside all waters (Isaiah 32:20), and “sowing” refers to charity, as it is said: Sow for yourselves righteousness (Hosea 10:12). And water refers to Torah, as it is said: Ho, everyone who thirsts, come to the waters (Isaiah 55:1). The intention here is that sowing beside all waters, which means supporting Torah scholars, there is no charity like it. And it is written: To do righteousness and justice is more acceptable to the Lord than sacrifice (Proverbs 21:3). Therefore, it is appropriate to call Zebulun’s tent a mountain, because one who ascends to it is like one who ascends the mountain of God where burnt offerings and sacrifices are offered to God, since in his tent too, righteous sacrifices are offered. And similarly, the tent of Issachar, where they engage in Torah study, and whoever engages in the study of the burnt offering law etc., therefore it is fitting to call his tent the holy mountain, for there too they will offer righteous sacrifices.