Tafsiran yang Mengutip untuk Imamat 26:17

to his face i.e., to himself, personally. Some people also compare the word to “in His face”, a Hebrew metaphor for “in His anger” [cf. comment on Leviticus 26: 17], meaning that He will punish His enemies for having made themselves enemies of the Truth.

18. “Egypt said, “I will flee from the Israelites,” (Ex. 14:25) Since it does not say, “The Egyptians said,” it might refer to Egypt’s celestial prince who is also called Egypt. He said, “I will flee from Israel Saba ²⁰⁵Literally Old man Israel. Usually refers to the Sefira of Tiferet. This Sefira is also associated with the tetragrammaton, the four letter name of God because God (HaShem) is fighting for those who have entered my territory. “For HaShem is fighting for them against Egypt (Bi’Mitzrayim).” “Against (b’) Egypt;'' that is, “Because of Egypt,” in other words “because of me.” Scripture doesn’t state, “ for them because of me (b’shevili),” to leave room for the other of the interpretations. The Mechilta states: The wicked ones said, “We must flee before Israel because we are being afflicted and aggrieved; now we are even doubly aggrieved,”²⁰⁶Mekhilta DeRabbi Shimon Ben Yochai 14:23 it is necessary for us to flee before Israel since it may appear to them as if we have sinned against them. Pharaoh is the one sinned when he commanded us to subjugate them. Since we afflicted them it is necessary to flee from them lest we add to their subjugation. Further, “I will flee before the Israelites,” teaches us that when the Egyptians saw the face of an Israelite they were afraid as if they were looking at the face of a lion. This was measure for measure. Just as they made themselves appear to the Israelites like bears or lions as mentioned above, now they changed and were afraid of the Israelites. They fulfilled Scripture, “Your foes shall dominate you. You shall flee though none pursues.” (Lev. 26:17) …

ונצלתם render it as the Targum does: and ye shall empty out Egypt. Similar are: (Exodus 12:36) “And they emptied out (וינצלו) Egypt”; (Exodus 33:6) “And the children of Israel stripped themselves (ויתנצלו) of their ornaments” The נ in it is a root-letter. Menachem ben Seruk placed it (this word ויתנצלו) in section צ (taking the root as צל not as נצל) together with, (Genesis 31:9) “And God took away (ויצל) your father’s cattle”, and with, (Genesis 31:16) “which God hath taken away (הציל) from our father”, but his view cannot be sustained. For if the נ is not a root-letter, then seeing that it (the word ונצלתם) is vowelled with Chirik, it cannot be used in the sense of “and ye shall do something” (the active voice, which is required here since את מצרים can only be the object of the verb), but in the sense of “and ye shall have something done to you” (the passive — “Niphal”), as (Deuteronomy 28:63) “And ye shall be plucked up (וְנִסַּחְתֶּם) from off your land”; (Leviticus 26:25) “and ye shall be given (וְנִתַּתֶּם) into the hand of the enemy”; (Leviticus 17) “And ye shall be smitten (וְנִגַּפְתָּם) before your enemies”; (Ezekiel 22:21) “And ye shall be melted (וְנִתַּכְתָּם) in the midst thereof”; (Jeremiah 7:10) “And ye say, נִצַּלְנוּ” — which expresses the idea “we have had something done to us” (the Niphal: we have been delivered). Then again, every נ which sometimes appears in a word and sometimes is omitted, as e. g. the נ of נוגף and נושא and נותן and נושך, when the word expresses the sense “and ye shall do something” (the Kal), it is pointed with vocal Sheva (חטף a “snatched” sound), as, for instance, (Genesis 45:19) “and ye shall bear (וּנְשָׂאתָם) your father”; (Numbers 32:29) “And ye shall give (וּנְתַתֶּם) them the land of Gilead”; (Genesis 17:11) “And ye shall circumcise (וּנְמַלְתֶּם) the flesh of your foreskin”. Consequently I am of the opinion that this letter נ which is vowelled with a Chirik is one of the root letters, and the grammatical form of the noun of the same root is נִצּוּל which is of the strong (dageshed) forms, just as דִּבּוּר and כִּפּוּר and לִמּוּד. When, in the case of verbs formed from these roots one expresses the idea of “and ye shall do something” (active voice) the נ has the vowel Chirik (i. e. it is the Piel conjugation), as (Numbers 20:8) “And ye shall speak (וְדִבַּרְתֶּם) unto the rock”; (Ezekiel 45:20) “And ye shall atone (וְכִּפַּרְתֶּם) for the house”; (Deuteronomy 11:19) “And ye shall teach (וְלִמַּדְתָּם) them unto your children”.