מְ֭שַׂחֶקֶת בְּתֵבֵ֣ל אַרְצ֑וֹ וְ֝שַׁעֲשֻׁעַ֗י אֶת־בְּנֵ֥י אָדָֽם׃ (פ)
bermain-main di dunia-Nya, di bumi-Nya, dan kesukaanku ada bersama anak-anak manusia.
Rabbeinu Yonah
Know before Whom you labor: Before the One who examines the kidneys and the heart. And when you study Torah, exert yourself and put your concentration into it, and [that way] you will know to respond to the apikoros from it. And when you exert yourself in the Torah, delight in it. As we find that the Torah stated (Proverbs 8:22), “The Lord created me at the beginning of His course, as the first of His works of old" - and it is written after it (Proverbs 8:30), "I was a caretaker with it, a delight for me every day." You should behold that the Holy One, blessed be He, would delight in it - and you should do so [as well]. This is as it is stated (Proverbs 8:31), "Rejoicing in His inhabited world, and delighting with mankind." He meant to say that [just] like the Torah was a delight for the Holy One, blessed be He, before the formation of the world, so [too] should it be the rejoicing of the habitation and a delight for people after the world was created.
Rashi
מעשה אלהים המה [THE TABLETS WERE] THE WORK OF GOD — This means what it literally implies: God Himself (Hebrew: in His glory) made them. Another explanation (taking מעשה in the sense of “occupation”) is: Just as a man says to his fellow, “All that Mr. So-and-so occupies himself with is only with such-and-such a work”, so is the delight of the Holy One, blessed be He, confined to the Torah alone (cf. Proverbs 8:31 the whole of which chapter is taken as a description of God’s relation to the Torah) (Midrash Tanchuma, Ki Tisa 16).
Ramban
‘VAYITZCHAK’ (AND HE LAUGHED). Onkelos translated: “and he rejoiced.” This is correct since the word tzachak can be used intermittently for sporting or rejoicing, just as in the verses: ‘Mesacheketh’ (Sporting) in His habitable earth,432Proverbs 8:31. ‘mesachkim’ (rejoiced) before the Eternal.433II Samuel 6:5.
In my opinion the intent of this expression is to convey the thought that whoever sees a favorable unusual event in one’s life rejoices to the point where “his mouth is filled with laughter.”434Psalms 126:2. It is this thought which Sarah expressed: G-d hath made laughter for me; everyone that heareth will laugh on account of me,435Further, 21:6. just as in the verse, Then was our mouth filled with laughter, and our tongue with singing.434Psalms 126:2. And this is what Abraham did. When this good tiding was related to him, he rejoiced and his mouth was filled with laughter, and he said in his heart that this is an occasion for rejoicing as it is a very wonderful matter. Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear? And will this matter not give cause for rejoicing and happiness? Only, Scripture speaks summarily of his wonderment, as it is connected with the word vayitzchak. A similar case is the expression, Have I even here seen,436Above, 16:13. which is connected with the beginning of the verse: for she [Hagar] said, “Have I even here seen G-d, revealing to me that He saw in my affliction, and shall I not call Him E-il-ro’i [the G-d who seeth me]?” Another such example is the expression, Did I reveal Myself unto the house of thy father,437I Samuel 2:27. which is connected with the following verse, Why do you kick at My sacrifice and at Mine offering,438Ibid., Verse 29. thus stating, “Have I chosen you so that you kick at My sacrifice and Mine offering? Why then do you do so?”
It may be that the question, Shall a child be born to him that is a hundred years old? is an expression of amazement, not one of impossibility, just as in the verse, Wilt thou judge the bloody city,439Ezekiel 22:2. which means, “Do you want to judge her and cause her to know all her abominations?” A similar case is the verse, Wilt thou set thine eyes upon it? it is gone.440Proverbs 23:5. Likewise is the verse, Hast thou eaten of the tree, whereof I commanded thee that thou shouldst not eat?441Above, 3:11. That is to say, “Has the thought occurred to you to eat of the tree?” This verse likewise is saying, “Has the thought occurred to anyone that a child be born to him that is a hundred years old, and that Sarah, who is ninety years, shall bear?” After that Abraham said to Him that he wishes this miracle be with the life of Ishmael.442Verse 18 here.
In my opinion the intent of this expression is to convey the thought that whoever sees a favorable unusual event in one’s life rejoices to the point where “his mouth is filled with laughter.”434Psalms 126:2. It is this thought which Sarah expressed: G-d hath made laughter for me; everyone that heareth will laugh on account of me,435Further, 21:6. just as in the verse, Then was our mouth filled with laughter, and our tongue with singing.434Psalms 126:2. And this is what Abraham did. When this good tiding was related to him, he rejoiced and his mouth was filled with laughter, and he said in his heart that this is an occasion for rejoicing as it is a very wonderful matter. Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear? And will this matter not give cause for rejoicing and happiness? Only, Scripture speaks summarily of his wonderment, as it is connected with the word vayitzchak. A similar case is the expression, Have I even here seen,436Above, 16:13. which is connected with the beginning of the verse: for she [Hagar] said, “Have I even here seen G-d, revealing to me that He saw in my affliction, and shall I not call Him E-il-ro’i [the G-d who seeth me]?” Another such example is the expression, Did I reveal Myself unto the house of thy father,437I Samuel 2:27. which is connected with the following verse, Why do you kick at My sacrifice and at Mine offering,438Ibid., Verse 29. thus stating, “Have I chosen you so that you kick at My sacrifice and Mine offering? Why then do you do so?”
It may be that the question, Shall a child be born to him that is a hundred years old? is an expression of amazement, not one of impossibility, just as in the verse, Wilt thou judge the bloody city,439Ezekiel 22:2. which means, “Do you want to judge her and cause her to know all her abominations?” A similar case is the verse, Wilt thou set thine eyes upon it? it is gone.440Proverbs 23:5. Likewise is the verse, Hast thou eaten of the tree, whereof I commanded thee that thou shouldst not eat?441Above, 3:11. That is to say, “Has the thought occurred to you to eat of the tree?” This verse likewise is saying, “Has the thought occurred to anyone that a child be born to him that is a hundred years old, and that Sarah, who is ninety years, shall bear?” After that Abraham said to Him that he wishes this miracle be with the life of Ishmael.442Verse 18 here.