Tafsiran yang Mengutip untuk Ayub 21:15

Furthermore, the author of the Akeidah based this interpretation on the Midrash (Genesis Rabbah 1:12) which expounds on the verse: Your humility has made me great (Psalms 18:36). A flesh and blood king mentions their name first and then their deeds, but the Holy One, Blessed be He, mentioned His deeds before mentioning His name. One must contemplate: What aspect of humility is demonstrated in this, and what is meant by “has made me great” — in what way did He make us great? The explanation that seems closest to me is that Rashi wanted to address all of this when he said that the verse is calling for interpretation — that it is because of the Torah and Israel, who are called “reishit.” This means that it is impossible to recognize the existence of the Blessed God except through the Torah and Israel. Therefore, they are called “reishit” because both are prerequisites for coming to recognize the existence of the Blessed God, as the Torah publicizes the belief in creation and His divinity, may He be blessed. And Israel also knows how to publicize the existence of the Blessed Name through the tradition they received, passed down from person to person back to Adam, who witnessed the world both destroyed and built, and they are a reliable witness to the world’s creation, which is proof of its Creator. This tradition spread through the descendants of Abraham, Isaac, and Israel.

Rabbi Yitzchak said: “The Torah did not need to begin [with the creation story] … rather [it began with creation] so that the nations would not say ‘you are thieves.’” This raises a difficulty: Why should it matter if they call us thieves? Should the Torah’s order be changed because of this? The answer is that this matter leads to denial of fundamental principles, for they will say “there is no law and no Judge” and “might makes right.” For if the world had a ruler who arranges its affairs, its comings and goings, why did He not protest when you took the lands of the seven nations by force through thievery? For this same reason, the decree against the generation of the flood was sealed only because of theft, as it is written: One who robs his father and mother and says “it is not wrong” is a companion to a destroyer (Proverbs 28:24). The reason this sin was considered greater than others is not because of the essence of the sin itself, but because of the evil that stems from it — for one who sins through theft does not consider himself guilty and says “there is no wrong,” [believing] there are no divine judges on earth. Therefore, he is a companion to the destroyer — meaning to the generation of the flood, about whom it is said for all flesh had corrupted its way (Genesis 6:12), for they too denied fundamental principles and said What is the Almighty that we should serve Him (Job 21:15)? This leads to violence and theft in the land. Since the prevention of theft is fundamental to all faith, the Holy One, blessed be He, prioritized it and warned about it in the first commandment This month shall be for you (Exodus 12:2), for there it states Draw forth and take for yourselves sheep (Exodus 12:21) — from what belongs to you, excluding what is stolen, as explained by the Baal HaTurim. Similarly, when Isaac commanded to bring him two young goats, one to make as a Passover sacrifice, he said Hunt game for me (Genesis 27:3) — Rashi explains: from ownerless property, not from theft. And because Esau’s heart was not so inclined, but rather to hunt game even through theft, therefore the Holy One, blessed be He, arranged that only Jacob, who was careful about theft, would bring it. Likewise regarding the ox that Adam offered as a sacrifice, our Sages said (Avodah Zarah 8a) that it had one horn on its forehead. This indicates that just as Adam was “one horn,” meaning he was alone in the world and could not steal from any creature, therefore his sacrifice was accepted. All this is to distance oneself from theft and robbery which leads to denial and heresy.

A Midrashic approach (Tanchuma Tzav 2) to the words היא העולה, “it is the burnt-offering.” The reference is to the Roman Empire which is the most arrogant Empire, constantly aggrandizing itself. The same Midrash also states that anyone who aggrandizes himself will eventually be judged by fire. They base this on what happened to the generation of the deluge who had boasted of their own importance saying: (Job 21,15) “who is Shaddai that we should serve Him?” They were judged by fire as it is written (Job 6,17) ”when they thaw they vanish; in the heat they disappear where they are.” The people of Sodom were judged by fire because they were too proud, as we know from Ezekiel 16,49: “Only this was the sin of your sister Sodom: ‘arrogance!’ She and her daughters had plenty of bread and untroubled tranquillity; “ they were judged by fire as we know from Genesis 19,24: “G’d caused it to rain on Sodom and Gomorrah sulfur and fire.” Pharaoh was also judged by fire seeing he was so arrogant and had said: “who is Hashem that I should listen to Him?” (Exodus 5,2). He had also claimed: “the river Nile belongs to me and I have created it!” (Ezekiel 29,3). We know that he was judged by fire from Psalms 18,14: “Then the Lord thundered from heaven, the Most High gave forth His voice, hail and fiery coals.” We have also been told in Exodus 9,24: ”there was hail which contained fire within it.” Another arrogant king who was punished by fire was Sancheriv who had boasted (Kings II 19,23) “it is I who have climbed the highest mountains, to the remotest parts of Lebanon, and have cut down its tallest cedars, its choicest cypresses.” He was judged by fire as we know from Isaiah 10,16 ”and under its body (כבודו) shall burn a burning like that of fire, destroying frame and flesh.” Something similar happened to boastful Nebuchadnezzar who had been arrogant enough to proclaim (Isaiah 14,14): I will mount the back of a cloud- I will match the Most High.” He had also said (verse 13): “I will climb to the sky higher than the stars of G’d.” Furthermore, he had said: (Ovadiah 4) that he would ascend beyond the stars. As a result of such boastful statements by their king, his soldiers were burned by fire.
When you check Daniel 3,3 where the preparations for the inauguration of Nebuchadnezzar’s giant golden image are described, mention is made of eight nations, i.e. you will find the names: Adragozariah and seven others. When mention is made of the celebration a second time, i.e. in verse 27, we find that 4 of these nations are no longer mentioned. The Talmud Sanhedrin 92 suggests that the other four nations (i.e. their honour guards representing them at Nebuchadnezzar’s court) had been burned to death. According to Rashi it was the same fire which consumed the men heating the kiln into which Chananyah, Mishael and Azaryah were to be thrown.” Thus far the Midrash [approximately. Ed.]

Because of the transgression of the lips Because of the transgression of the lips of the generation of the Flood, who said (Job 21:15): “What is the Almighty that we should serve Him?” an evil snare came upon them, and Noah, the righteous man, came out of the trouble.