Tafsiran yang Mengutip untuk Hakim-hakim 2:18

THEN HIS MASTER SHALL BRING HIM UNTO ‘HA’ELOHIM’ — “to the court. The servant must take counsel with those who sold him.”⁵¹This section speaks here of one who was sold by the court for a theft which he had committed and was not able to pay for (further, 22:2). On refusing to go free at the end of his six years of service, the servant is to take counsel with his vendors [the court] “and they will advise him to go free, for when he is free he can serve G-d in more ways than he could as a servant etc.” (Zeh Yenachmeinu — commentary on the Mechilta). [Thus is the language of Rashi.] And Rabbi Abraham ibn Ezra wrote that the judges are called elohim because they uphold the laws of G-d on earth.
In my opinion Scripture uses these expressions: Then his master shall bring him unto ‘ha’elohim;’ the cause of both parties shall come before ‘ha’elohim,’⁵²Further, 22:8. in order to indicate that G-d will be with the judges in giving their judgment. It is He Who declares who is just, and it is He Who declares who is wicked. It is with reference to this that Scripture says, he whom ‘Elokim’ (G-d) shall condemn.⁵²Further, 22:8. And so did Moses say, for the judgment is G-d’s;⁵³Deuteronomy 1:17. so also did Jehoshaphat say, for ye judge not for man, but for the Eternal, and He is with you in giving judgment.⁵⁴II Chronicles, 19:6. Similarly Scripture says, G-d standeth in the congregation of G-d; in the midst of ‘elohim’ (the judges) He judgeth,⁵⁵Psalms 82:1. that is to say, in the midst of a congregation of judges He judges, for it is G-d Who is the Judge. And so also it says, Then both men, between whom the controversy is, shall stand before the Eternal.⁵⁶Deuteronomy 19:17. And this is the purport of the verse, For I will not justify the wicked,⁵⁷Further, 23:7. according to the correct interpretation. In Eileh Shemoth Rabbah I have seen it said:⁵⁸Shemoth Rabbah 30:20. “But when the judge sits and renders judgment in truth, the Holy One, blessed be He, leaves, as it were, the supreme heavens and causes His Presence to dwell next to him, for it is said, When the Eternal raised them up judges, then the Eternal was with the judge.⁵⁹Judges 2:18.

And such a Passover sacrifice had not been made In II Kings (23:22) it is written: “For such a Passover sacrifice had not been performed since the time of the judges,” since the day that Israel was divided into two kingdoms, when the ten tribes separated from the kings of Judah and crowned a king over themselves. For all the time that they were two nations, the tribes of Judah and Benjamin made a Passover sacrifice for the sake of the Lord in Jerusalem, and these [made one] for the sake of pagan deities in Beth-El and in Dan. And this did not occur all the days of the judges, until Israel was divided into two families, and every generation had only one judge, and that judge would compel them to walk in the way of the Lord, as is explained in Judges (2:18): “and the Lord was with the judge and saved them from the hand of their enemies all the days of the judge.” And all the ten tribes would go to Shiloh and make a Passover sacrifice for the sake of the Lord. But such a Passover sacrifice had not been made all the days of the kings of Israel and Judah, that they should make a Passover sacrifice together. But in the days of Josiah, when the kingdom of the ten tribes had already ceased to exist, for since Jeremiah had returned the ten tribes, they did not crown another king, but Josiah reigned over them, and they all made a Passover sacrifice together in Jerusalem. This is the meaning of: “such a Passover sacrifice had not been performed...to the Lord in Jerusalem.” This interpretation, however, misleads me very much, and does not appear correct to me, for although Jeremiah had returned the ten tribes and Josiah reigned over them in Jerusalem, how is it possible that they did not make such a Passover sacrifice all the days of the judges and in the days of Samuel the Seer and in the days of David and Solomon, when Israel was dwelling in its land in peace and tranquility, and they had only one king, and their hearts were directed toward Heaven? Rather, this is the explanation, and this is the way Rabbi Eliezer the son of Rabbi Meshullam interpreted it to me: “And such a Passover sacrifice had not been made” ever, [it had never happened] that the king and the officers should supply enough animals for the Passover sacrifices and cattle for the festive peace offerings, and that he commanded the Levites to prepare for them and send each person according to how much he could eat.

I HOPE FOR THY AID, O ETERNAL. Among all the judges of Israel there was none who fell into the hands of his enemies except Samson, who is this “snake” [referred to in Jacob’s prophecy], just as it is written, Then the Eternal was with the judge, and saved them out of the hand of their enemies all the days of the judge,¹⁹⁹Ibid., 2:18. and Samson was the last of the judges since his successor Samuel was a prophet and he did not conduct war on the people’s behalf, and in his days the kings [Saul and David] reigned. Now when the prophet Jacob saw that the deliverance which was to come through Samson ceased [when he died together with the Philistines], he said, “I hope for Thy aid, O Eternal, not for the aid of ‘the snake’ or ‘the serpent,’ for it is by Thee that I will be helped, not by a judge, as Thy salvation is ‘an everlasting salvation.’”²⁰⁰See Isaiah 45:17.