Tafsiran yang Mengutip untuk Ayub 15:18

וזאת ליהודה AND THIS IS FOR JUDAH — He mentioned Judah immediately after Reuben because both of them made confession of the wrong that was theirs, as it is said, (Job 15:18-15:19) “Because wise men have told their sins … unto them alone [the land was given] and no stranger passed amidst them”. Further our Rabbis explained that during the whole forty years that Israel was in the wilderness Judah's bones were moving about in his coffin because of the excommunication that he had invoked upon himself, as it is stated that he said "If I do not bring him unto thee … I shall be sinning against my father all days" (cf. Rashi thereon: “also in the world to come”). Moses said, “Who brought it about that Reuben confessed his sin?” Judah, etc. (Sotah 7b; Bava Kamma 92a).

Rabbi Bachya Ibn Pakuda, author of the work חובות הלבבות, “duties of the heart,” writes in the tenth chapter of שער היחוד that when Moses quoted the Jewish people as asking him “what is His (G’d’s) name,” he meant that they would want to know something about G’d’s Essence. We always describe G’d in terms such as “the G’d of heaven and earth,” or “the G’d of the winds,” always comparing G’d to phenomena with which we are familiar. The reason we have to do this is because we have no idea of G’d’s Essence. It is something beyond our comprehension. Moses was quite astute therefore in asking: “what shall I tell them if they want to know Your Essence?”
The fact is that knowledge about G’d may be acquired by two methods. It can be attained through tradition or it may be attained by means of an intellectual process of reasoning and observation. When G’d told Moses that אהיה אשר אהיה, He addressed people who looked for knowledge of Him by means of their intellect. In addition, He also informed Moses that He was the G’d of Avraham, Yitzchak, and Yaakov, i.e. there was a long tradition of knowledge about Him and about what He had done for the patriarchs. He did so because the common people would not be able to arrive at valid conclusions about G’d by using only their intellectual powers. The cognition of G’d via the process of קבלה, history, tradition, is described in Job 15,18 in the following words: “that which wise men have transmitted from their fathers and have not withheld.”

ויאמר צדקה ממני, he (Yehudah) said: “she is more righteous than I am. ”G–d’s methods when sitting in judgment cannot be compared to the way a human judge deals with offenders. When a human judge tries a case, and the accused party admits his guilt, the judge proceeds to carry out the penalty for the offence in question, having proven that he did not act arbitrarily. In other words, if the offence carries the death penalty, it is carried out forthwith. According to Proverbs 28,13, this is not G–d’s way of dealing with the guilty party Solomon describes it as: ומודה ועוזב ירוחם, “if he confesses and abandons sin, he will experience mercy.” As soon as Yehudah’s brother Reuven heard about how he had publicly acknowledged being the father of Tamar’s unborn children, he himself acknowledged his guilt in defiling his father’ couch. (Yaakov’s words in Genesis 49,4) This is also what Eliphas said to Job (Job 15,18) אשר חכמים יגידו ולא כחדו מאבותם, “that which the wise men have transmitted from their fathers and have not withheld it.” The wise men that Job referred to are none other than Yehudah and Reuven. This is why the descendants of those two sons of Yaakov were the only ones whose territory was never invaded by aliens [prior to the building of Solomon’s Temple? Ed.] (compare Moses’ blessing in Deuteronomy 33, 6-7)