Tafsiran yang Mengutip untuk Ayub 42:8

According to Ibn Ezra who refers to Job 42,8 the mystical dimension of what Bileam did is concealed in the words of that verse, i.e. that G’d commanded Job’s friends who had been guilty of misrepresenting G’d’s attributes and ways of judgment, to offer seven bulls and seven rams after bringing them to Job. Job would then pray for them to receive a pardon for their trespass against the Lord. Bileam realized the mystical power which reposed in the offering of these seven bulls and seven rams in each location. Just as G’d is perceived as שלם, complete, the number seven represents the concept of a complete cycle. By offering a complete cycle to the Complete One, Bileam hoped to attain the בינה input from the eighth emanation called בינה.

AM NAVAL’ (A FOOLISH PEOPLE), AND NOT WISE. “A foolish people — that has forgotten [all] the good that He has done for them. And not wise to understand the result [of their actions], that it is in His power to do them good or evil.” This is Rashi’s language. Now, Onkelos rendered [am naval]: “a people that has received the Torah, [and who are not wise],” deriving it from [the expression] navol tibol²¹Exodus 18:18. These are Jethro’s words to Moses that he will become weary in attending alone to all the people’s problems. which he translated milah thilei (“thou wilt surely become weary”). Thus the verse here states: “it is a people weary of the observance of the Torah and they are not wise [enough to realize] that it is for their eternal good.” Similarly Onkelos rendered b’goi naval²²Further, Verse 21. — “with a foolish people,” apathetic in becoming wise or people of faith. And Rabbi Abraham ibn Ezra interpreted: “Naval (foolish) in deeds, and not wise in heart.”
In my opinion he who performs an unrequired act [of goodness or kindness] is called nadiv (generous), while he who repays his benefactor with evil is called naval (a vile person). And so it is stated, ‘L’naval’ (the vile person) will no longer be called ‘nadiv’ (generous),²³Isaiah 32:5. In other words, flattery will be extinct in Israel. for one is the opposite of the other. Therefore it was said of Nabal the Carmelite, for as his name is, so is he: Nabal is his name, and ‘n’valah’ (vileness) is with him.²⁴I Samuel 25:25. For David did him a great favor — he guarded all his belongings — and he [Nabal] did not want to pay him any recompense; instead, he shouted at his [David’s] messengers²⁵Ibid., Verse 14. and disgraced them. And this is the sense of the verse concerning [G-d’s words to] the friends of Job: [And my servant Job shall pray for you; for him alone will I receive favorably,] so as not to do unto you ‘n’valah’ (an unseemly act) [because you have not spoken of Me properly, as My servant Job hath;]²⁶Job 42:8. The gist of Ramban’s thought is as follows: Since Job’s friends defended G-d’s providence, it would appear, in the eyes of the unlearned, as an unseemly act if they were to be punished, although they were to be blamed for having spoken certain things which were not right nor true. since they had defended the deed of the glorious and fearful Name,²⁷Above, 28:58. saying it was done justly, and if He were to punish them now, it would appear as n’valah (an unseemly act).²⁶Job 42:8. The gist of Ramban’s thought is as follows: Since Job’s friends defended G-d’s providence, it would appear, in the eyes of the unlearned, as an unseemly act if they were to be punished, although they were to be blamed for having spoken certain things which were not right nor true.
It is possible that the term naval is used [for a vile person] because he is an inferior type of a human being, just as the expression as an oak whose leaf ‘noveleth’²⁸Isaiah 1:30. which means “falls” [because it withered. Thus, the word noveleth (withers), spelled with a beth, is related to nofeleth (falls) spelled with a fei. Similarly, a person who is nofel, “falls” short of acceptable standards of conduct, is referred to as naval.] A dead animal is called n’veilah because “it falls” upon the earth and dies, just as it is said, to see the ‘mapeleth’ (carcass) of the lion.²⁹Judges 14:8. If so, Scripture states here: “Do you thus requite G-d for all the good He has done for you? It is an am naval that repays evil for good, and unwise not to know that they have wrought this evil unto themselves,”³⁰Isaiah 3:9. and not to G-d. It is similar to what is stated, If thou hast sinned, what doest thou against Him? And if thy transgressions be multiplied, what doest thou unto Him? If thou be righteous, what givest thou Him? or what receiveth He of thy hand?³¹Job 35:6-7. For G-d is thy Father,³²Verse 6 before us. Who brought you forth and raised you; and He is ‘konecha,’³²Verse 6 before us. Who made you a kinyan (a possession), for He brought you forth from nothingness and you became a being, and every tangible reality can be acquired as a possession. [Therefore, the word koneh is used interchangeably to mean “make” or “create” and “acquire” as shown in the following examples.] It is similar to what is said, The Eternal ‘kanani’ (made) me as the beginning of His way;³³Proverbs 8:22. likewise, ‘Koneih’ (Maker) of heaven and earth,³⁴Genesis 14:19. as I have explained.³⁵Ibid., (Vol. I, pp. 190-191). And He created you, made thee, and established thee,³²Verse 6 before us. similar to the expression, and One fashioned us in the womb.³⁶Job 31:15.

Nachmanides writes that נבל is the description of someone who is ungrateful for favors received, whereas someone who performs kind deeds without recompense is called a נדיב, donor. He quotes Isaiah 32,5 לא יקרא עוד לנבל נדיב as proof that a נבל is an ingrate, the opposite of a נדיב, seeing he repays kindness not only with indifference but with evil. This is the reason why Avigail in her conversation with David refers to her own husband (Samuel 25,2) Naval HaCarmeli as: “as his name so is he,” i.e. repaying kindness with evil. David had done him great favors protecting his property only to be repaid with insolence. This is also what G’d had in mind when He instructed Job’s companions (Job 42,8) to offer sacrifices as atonement for the way they had treated Job. He said: לבלתי עשות עמכם נבלה, “not to treat you vilely; Job was going to pray on their behalf though they had accused him of a variety of wrongdoing. The companions, in defending G’d’s treatment of Job, had described him as deserving the afflictions he had endured. Thus far Nachmanides.