Tafsiran yang Mengutip untuk Ester 9:30

For this reason the entire Torah is referred to as the “Truth of the Torah.” This is stated in Tractate Megillah 16b. The Megillah requires engraved lines, since it is like the “Truth of the Torah.”³³The gemara there states that we learn from Esther 9:30, “Dispatches were sent… with words of peace and truth,” that the Scroll of Esther requires etched lines similar to the Torah of Truth. For a king possesses a well-known seal, and though it be small, it is like an abbreviated proclamation, for his seal represents the banners of his army, as if it were a banner proclaiming to others all that is hinted at in that abbreviated seal. Thus the word emes (truth) functions as an abbreviated seal of the names of God, may He be blessed. For emes is an abbreviation of His names, may He be blessed, [as it comprises] the first, last and middle letters of the [remaining] twenty-four letters of the Torah,³⁴There are twenty-seven letters in the Hebrew alphabet if we omit letters that are written in the same way but pronounced differently such as shin and sin and bes and ves, while the final letters for chof, mem, nun, peh and tsadi are included in this number. and the “Truth of the Torah” is the great seal with which all the various combinations of His names, may He be blessed, are proclaimed. All this is included in the word emes (truth).

Rav Yitzhak said two [words, you can] write [without lines] - The Hilchot Gedolot decides [the Halacha] like Rav Yitzhak. Even though [Rav Yitzhak] argues on a Mishna, [The Hilchot Gedolot] knew that it was not important. Rabbeinu Tam says and Riva [Rabbeinu Yitzhak ben Asher] also explains in the name of Rabbeinu Eliahu that specifically when he intends to write the verse to expound upon it [the rule of Rav Yitzhak applies] as in our case. But when a person sends a letter to his friend, it is permissible to write the text of scripture, in order to write with proper grammar, without lines. However in the Yerushalmi the last chapter of Megillah slightly implies that [the rule of Rabbeinu Tam] is forbidden. It says [in the Yerushalmi] What is the law to write two or three words from a verse? It is brought: Rav Mona sent a letter to Rav Oshia bar Shimi [the letter quoted Job 8:7 with the words scrambled] "Though your beginning be small, In the end you will grow very great". It is implied [Rav Mona] only wrote [this] as a friendly letter and not to expound upon it and even so [Rav Mona] was careful to write it out of order. [Thus implying that if the verse was in order it would still require lines even though it was in a friendly letter] However many bring there that it appears they would write [the verse] to expound upon it [even when the verse was scrambled]. Because it says: Mar Ukva sent a letter to the exilarch (the exilarch would awaken and sleep with song. He explained that when [the exilarch] would lie down and get they would sing before him): "Rejoice not, O Israel, As other peoples exult"(Hosea 9:1) And so many people bring there [that a scrambled verse is not immune from being expounded upon] If you will say, that it is said in Menachot 32b and in Megillah 18b: Tefilin do not need to be lined. Did we not [just] say that three or four words [from scripture] must be lined? Rabbeinu Tam says don't line Tefilin on every single line, as it is said in the Yerushalmi Shabbat chapter 2: Anyone who is exempt from something and [still] does it is called an idiot. This is also implied in Menachot 32b, because it says there: Tefilin do not need lines. And it is asked from a Braita: A Torah scroll or Tefilin that are worn out we don't make mezuzot from them because we don't go from a hard holiness to a weak holiness. What if we can go down [in holiness]? [It's still forbidden because] a Mezuzah needs to be lined [and Tefilin are not lined]. [whether or not Mezuzah needs to be lined is a Tannaic dispute] [Which opinion does our braita] deal with? With [Mezuzot] that are lined. It is implied that it is not common to line Torah Scrolls or Tefilin, and this is because [if one lines them,] he is called an idiot. However if the scribe is unable to write neatly without lines, he must line every single line because [of the verse] "This is my God and I will enshrine Him"(Exodus 15:2). Doesn't it say in Megillah 17b: "an ordinance of “equity and honesty:”"(Esther 9:30)? This teaches [us] that lines are needed according to the "truth" of Torah. Rabbeinu Tam says There was never a Torah scroll that did not require lines. Rather this [law from Megillah] is regarding Mezuzah, and [Mezuzah] is called the "truth" of Torah because it contains the singular name of the kingdom of heaven. Rabbeinu Hananel also explained: So it appears That a Torah Scroll that we make unusable according to the Kuntares in Megillah 19a because it is written on unfinished parchment or without black ink, [This law] is derived from [a Gezeirat Shavah (identity)] two mentions of writing. as it says "and I would write them down in the scroll in ink." (Jeremiah 36:18) Why don't we learn [this law of proper parchment and ink] from the "truth" of Torah . . .

VA’YEDABEIR MOSHEH’ (AND MOSES SPOKE) TO THEM. “This whole section denotes a [continuing] present action [thus making the sense of the verbs: ‘and Moses used to speak…’ ‘and they used to come near…’]. 32. AND AFTERWARDS ALL THE CHILDREN OF ISRAEL CAME NIGH. After Moses had taught the elders, he would again teach the section or the specific law to the Israelites.” All this is Rashi’s language. But it is not so [that this section describes a continuing occurrence — whenever Moses spoke to Israel]. Rather, Scripture is stating that when all Israel went forth to meet him [upon his descent from the mountain with the second Tablets], they saw the beams of glory streaming from his face, and they were afraid to come nigh him⁵⁵²Verse 30. and stepped backwards. Perhaps they thought that the Glory of G-d was there, or that the angels of Him on high were with him, and they feared lest the Eternal break forth upon them.⁵⁵³Above, 19:22. Then Moses called unto them; and Aaron and all the princes, who walked before them returned unto him,⁵⁵⁴Verse 31. and Moses spoke to them words of peace,⁵⁵⁵Esther 9:30. and told them the tidings of the forgiveness of their sin and of the Tablets he brought down. And afterwards when all the children of Israel saw that he was speaking with the princes of the congregation, they all came near to him, and then he commanded them all that the Eternal had spoken with him in Mount Sinai,⁵⁵⁶Verse 32. these being the second Ten Commandments that He gave him, and all that was said to him from the beginning of, Observe thou that which I am commanding thee this day,⁵⁵⁷Above, Verse 11. to the end of the section; for he told them that G-d had commanded him to make a covenant with them after the tenor of these words.⁵⁵⁸Ibid., Verse 27. Scripture, however, shortened the account and narrated the matter in general terms. Then Scripture says that when Moses had done speaking with them the whole subject mentioned, he put a veil upon his face,⁵⁵⁹Verse 33. for he understood that upon his return [from the mountain] the skin of his face sent forth beams,⁵⁶⁰Verse 29. or perhaps they told it to him. Finally, after having told the account of the events of that day, Scripture states, But when Moses went in before the Eternal etc.⁵⁶¹Verse 34. It is this part of Scripture that represents the continuing action, meaning that so did Moses conduct himself with them all the days.⁵⁶²But not, as Rashi put it, that this whole section (from Verses 31 to 35) represents a frequentative action. According to Ramban this applies only to Verses 34-35.
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