Tafsiran yang Mengutip untuk Imamat 19:36

The writer says: This faith in this statement is not wonderous nor distant. And it is accordingly explicit in the words of the rabbis, may their memory be blessed, that this is the acceptance of His kingship, may He be exalted, and that is the belief in His divinity: They said in the Mekhilta (20:3), "You shall not have other gods before Me (Exodus 20:3). Why is this said, given that He said, I am the Lord your God (Exodus 20:2)? An analogy: A king of flesh and blood enters a province, and his servants said to him, 'Make decrees for them.' He said to them, 'When they accept my rule, I will make decrees for them. For if they do not accept my rule, they will not accept my decrees.' Thus did the Lord say to Israel, 'I am the Lord your God. You shall not have other gods before Me. Am I He whose rule you accepted in Egypt?' They said, 'Yes.' [He responded,] 'Just as you have accepted My rule in Egypt, accept My decrees. You shall not have.'" Yet with all this, I have seen that the Baal HaHalakhot [BaHag] does not count it among the 613 [commandments]. However, what is a wonder on the rabbi [Rambam] is that he counts four prohibitions in the statement, You shall not have (Exodus 20:3-5): You shall not have [...]; You shall not make [...]; You shall not bow down to them; or serve them. If so, there would be five [commandments] from the mouth of the Almighty and 608 from Moses, and not [the numerical equivalent of] Torah [611]! And what appears to be the opinion of the Baal HaHalakhot is that the tally of 613 commandments is only His decrees, may He be exalted, that He decreed upon us to do, or prohibited us that we not do. But faith in His existence, may He be exalted, that He informed us about with signs, wonders, and the revelation of the divine presence before our eyes — which is the foundation and the root from which the commandments are generated — he did not count in the calculation. And that is [the understanding] of the statement of the sages, "Decree upon them." They made the acceptance of His kingship a distinct matter, and the commandments and the decrees a different matter. Moreover, what is [otherwise] the difference between this statement and between that which He, may He be exalted, said with the justness of measures, I am the Lord your God, who brought you out of the land of Egypt (Leviticus 19:36)? And that is meaning to say, since you have accepted My kingship from the exodus out of Egypt, accept My decrees. And if it is nevertheless a commandment that He is saying, "Know and believe that I am the Lord who brought you out of the land of Egypt, so do My commandments," in any event, it should not be found in the calculations of the commandments. For it is the foundation, and they are the derivatives, as I have explained. And according to this opinion, that which they said (Makkot 24a) in answer to the question, "[The numerical value of] Torah is [only] 611," — "I am the Lord your God and You shall not have, that we heard from the mouth of the Almighty" — is meaning to say that there were two commandments in the statement, You shall not have, which complete the 613. And that is that the prohibition of making the images is You shall not have and You shall not make, [which] are one thing. And the prohibition of their worship, You shall not bow down to them; or serve them, is a different commandment. They [hence] made known that up until here, the statements from the mouth of the Almighty were understood by all, as they were through wording that spoke for itself, I am the Lord; before Me; whereas the rest of the statements were with the wording of the prophet who translated [the divine word] for them. But the intention [here] is, [that the question of the tally is answered] because of (the commandments of) the second statement, which complete the tally. And likewise did BaHag count one, worshipping idolatry, in the negative commandments that have stoning; and counted one, You shall not have, which is for him the prohibition of keeping idols, in the negative commandments that have lashes. But he did not mention another negative commandment about their making. Yet I found a proof for his words: As they said in the Mekhilta. "You shall not have other gods before Me: Why is this stated? Since it states, You shall not make an image for yourself, I only [know] not to make [it]. Whence do we derive that you may not keep what is already made? It is, therefore, written You shall not have." And that is the opinion of the author of Halakhot Gedolot. And it is reasonable, but I will explain [the understanding of this topic] that is the clearest to me in [the section on] the negative commandments.

Rabbi Elazar ben Azariah says: If there is no Torah, there is no worldly occupation (derekh erets; literally, the way of the world): Meaning to say [that] one who does not know Torah is not complete in the traits of derekh erets; as most of the good traits that exist in the ways of the world are in the Torah - like "surely lend him" (Deuteronomy 15:8), "Surely award him" (Deuteronomy 15:14), "Just scales, just weights" (Leviticus 19:36), and many, many like these. If so, without Torah, his dispositions in derekh erets will not be complete.

ועשית קערותיו, “you will make its dishes, etc.” Onkelos translates that which Rashi describes as קערות, the forms in which the show-breads were baked (iron forms, and subsequently displayed), golden forms, as being the מנקיות. In a dispute on the subject, in the משנה, (compare Tossaphot 96,b commencing with the words לא היה) Onkelos decides in favour of the view of the sage who considers the מנקיות as being sort of branch-like semi-open tubes, מכילתא, in Aramaic. The reason advanced by the author for his view is that these מנקיות supported the weight of the forms in which the show-breads were displayed on the table, especially the highest layer of the show-breads. The source, linguistically speaking, is the phraseהכיל ,נלאתי in Jeremiah 6,11, which means: “I am exhausted and cannot contain it anymore.” Nachmanides, not assuming that the word may have an Aramaic origin, quotes numerous verses in Scripture where the word means: “supporting something.” He explains that what Onkelos means is that these are the forms in which the show-breads had been baked, and, due to their thinness, they could not be allowed to lie there without being enclosed as during the seven days that each bread stayed on the table from one Sabbath to the next, they would have broken up into small pieces without such support. The Talmud speaks of three kinds of forms, one of which was exactly matching the dimensions of the bread, i.e. the dough that was baked in them; these were the ones called here מנקיות. In Aramaic they are called מכילתא, as they had to be true to the measurements of the dough. Incidentally, Onkelos translates the words איפת צדק, “a true measure,” as מכילין דקשוט. (Leviticus 19,36) This was a form, presumably made of wood or clay, in which the dough was placed prior to being transferred for baking into a similar form made of iron. Finally, there was a form made of gold, to which the breads were transferred after having cooled off, and they were placed on display on the two parallel racks above the table. The measurements of these latter forms did not have to be so meticulously tight fitting. The main purpose of the latter forms was to act as containers. The קשוות is a term which includes the various other small utensils including the shelving tubes. Perhaps they were named thus as they were meant to prevent the breaking up of these breads, and the letter ש in this word is used in lieu of the letter צ. We find a similar substitution of the letter ש for the letter צ in Psalms 65,9 וייראו יושבי מאותותיך, “the dwellers at the far corners of the earth were awed by Your signs (miracles).” The word מנקיות describes a certain measuring cup, or something similar; they are called thus to symbolize that they are accurate, not deceptive, i.e. איפה צדק “true measure.” (Lev. 19,36) The owners will be perceived as free from sin, נקי, as they do not use these devices to enrich themselves by deceiving their customers. I find it difficult to understand, if that were the meaning, why the מנקיות should not have been mentioned first.