Tafsiran yang Mengutip untuk Kejadian 34:10

And in the ninth year, [that] of He who scatters [mazreh, alluding to Jeremiah 31:10, which has a numerical equivalent of that year] Israel: The king of Spain conquered the entire kingdom of Grenada and Grenada the great city of many people, the princess among the states [alluding to Lamentations 1:1]. And in his power and the haughtiness of his heart, his spirit changed and incurred guilt, ascribing his might to his god [alluding to Habakkuk 1:11]. And Esau said in his heart [alluding to Genesis 27:41], “How will I find favor to my god, who girded me with might [alluding to Psalms 18:33]? With what shall I begin towards my master, he gave this city into my hands? Should it not be in bringing the people walking in the dark, the lost sheep, Israel, under his wings and to bring back the wild daughter to his his religion and to his faith? Or [otherwise] to send them away from before me to another land, that they should never return to my land and be established in front of my eyes.” Therefore the command and decree of the king [alluding to Esther 4:3] went out like the decree of Medea and Persia, and the herald proclaimed in a loud voice, “You are commanded [alluding to Daniel 3:4], all you families of the House of Israel, when you pass through the water [to be baptized], you shall pray and bow to the god of the nations, so you shall eat the bounty of the land like us today and you will settle in the land and trade in it [alluding to Genesis 34:10]. But if you refuse and rebel and not utter the name of my god and you do not bring prayers to my god, get up and get out from amidst my people, from the lands of Spain, Sicily, Majorca, and Sardinia, which are under my power. And in three months, there will not be a footprint of someone called by the name Jacob and referred to by the name Israel in all the states of my kingdom!” When I was there in the courtyard of the kings’s house, I became weary with calling out; my throat dried up [alluding to Psalms 69:4]. I spoke with the king twice and three times; with my mouth did I beseech him, saying, “Will the king save [us]? Why are you doing this to your servants? Increase greatly the dowry and the gift upon us [alluding to Genesis 34:12], gold and silver and everything that each man from the house of Israel has he will give to his land.” I called my friends, the king’s confidantes, to request [help] for my people. And princes take counsel together [alluding to Psalms 2:2] to speak to the king with great force, to reverse the decrees of anger and fury and the plan that he had thought against the Jews to destroy them [alluding to Esther 9:25]. He was like a deaf viper that stops its ears [alluding to Psalms 58:5]; he responded to no one. And the queen stood at his right to mislead him; she swayed him with her eloquence [alluding to Proverbs 7:21], to fulfill his plan from start to finish. We exerted ourselves and did not rest, I had no repose, no quiet, no rest, yet trouble came [alluding to Job 3:26]. And the people heard this evil thing, and they mourned, and in every place to which the command and the decree reached, there was great mourning among the Jews [alluding to Esther 4:3]. And there was a great harsh and overcoming trembling. the likes of which had not been seen since the day of Judah’s exile from its soil to foreign soil. But everyone said to one another, “Let us be strong for the sake of our religion and for the sake of our God’s Torah, against the voice of the curser and the blasphemer, from the enemy and the avenger. If he will let us live, we shall live, and if he kills us, we shall die. We shall not profane our covenant, nor shall we let our hearts go backward. We will walk in the name of the Lord, our God. And they went with no strength, 300,000 people on foot, I being among them, from youths to the elderly, babies and women in one day [alluding to Esther 3:13] from all of the states of the king. They walked to where the wind took them, and their King went out before them, and the Lord was in front of them. One shall say, “I am the Lord’s,” another shall mark his arm “of the Lord” [alluding to Isaiah 44:5]. Some of them went to the kingdom of Portugal and to the kingdom of Narbonne, which were close to them. But behold, it was distress and darkness and outspread thick darkness [alluding to Isaiah 8:22]. And they were met with frequent and bad distress [alluding to Psalms 71:20], wreck and ruin, famine and the sword [alluding to Isaiah 51:19]. And there were some of them who made a road through the sea and a path through mighty waters [alluding to Isaiah 43:16]. But the hand of the Lord was also upon them to confound them and to destroy them. Since many of the children of the forsaken one [alluding to Isaiah 54:1] were sold as slaves and maidservants [alluding to Esther 7:4] in all the provinces of the nations. And many drowned in the Red Sea, they sank like lead in the majestic waters [alluding to Exodus 15:10). And some also were put through fire and water – since ships burnt down, and the great fire of the Lord consumed them [alluding to Numbers 11:1]. The end of the matter is that not a man was spared from His difficult judgments, some for the sword, some for captivity, and the Lord [also] placed pestilence upon them. And they became a horror to all the kingdoms of the earth [alluding to Deuteronomy 28:25) until they were wholly swept away by terrors [alluding to Psalms 73:19]. And only a few of the many remained. And it is like the statement of our ancestors: Lo, we perish; we are lost, all of us lost! (Numbers 17:27). May the name of the Lord be blessed. I have also chosen their way, the way of the ship in the heart of the seas. And I am amidst the exile, I have come with all of my household, the children are my children, the sheep are my sheep [alluding to Genesis 31:43], here in the praised city of Naples, whose kings are kings of kindness. This year, the year of you have been sojourners [gerim, alluding to Exodus 22:20, which has a numerical equivalent of that year], I spoke to my heart, “That which I have vowed will I fulfill, to write a commentary on the book of Kings, which I have not done until now.” Also because it is a time to act for the Lord, to remember the destruction of our holy and splendorous Temple and the exiles that have come over our people that are written in this book, and as I will explain, with the grace of God. Behold, if so, Hiel the Bethelite, in building Jericho, laid its foundations with his first-born and set its gates in place with his youngest [alluding to I Kings 16:34] – I am a man who has seen my poverty in the youngest of the exiles, and the expulsion that came over me, and that was my personal exile that I had from the Kingdom of Portugal. I then made the foundation and began the commentary on these four books. And in the most senior of the exiles and the saddest of them, which is this bitter hasty expulsion and this great and terrible persecution, which devoured us and discomfited us [alluding to Jeremiah 51:34] and expelled us from having a share in Spain [alluding to I Samuel 26:19] that both ears of anyone who hears about it will tingle [alluding to I Samuel 3:11], I have put the gates of the commentary of this book in place and have completed it. And I have seen fit to begin this book with two general and comprehensive prefaces about its stories.

גור ,גר: bodenlos sein, nicht auf eigenem Boden sein, davon מגורָה, (und vielleicht auch גרֶן wie גרזן von גרז), wo das dem Boden entnommene Getreide aufgenommen wird. גור מפני ,לא תגורו מפני איש, vor jemandem zurückweichen, seinen Stand und Halt vor jemandem verlieren. — גר ותושב: Ich habe kein Recht an eurem Lande, wohne aber bereits lange unter euch. — אְַחוזָה. Wenn man dies gewohnlich als Ausdruck für Besitz erklärt, weil "der Gegenstand gefasst" wird, so ist dies schwerlich zutreffend. אחוזה kommt nur vom Bodenbesitz vor, der ja eben nicht gefasst werden kann, nie aber von beweglichem Eigentum. Ferner wird Besitz nehmen mit אחז immer im Niphal ausgedrückt, והֵאָחזו בה. (Bereschit 34,10) ויֵאָחזו בה (das. 46,27), ונאחזו תבוככם (Bamidbar 32,30). Es wird also nicht der Gegenstand von dem Besitzer, sondern der Besitzer durch den Gegenstand gefasst und festgehalten, und das ist in der Tat beim Landbesitz der Fall. Der Boden trägt den Eigner, der Mensch wird durch ihn gefesselt, deshalb ist auch קרקע Bürgschaft für ihn, deshalb auch wohl z. B. אין נשבעין על הקרקעות. Im Schwur setzt der Mensch sich und alles Seine, alles in seine Persönlichkeit Aufgehende, der strafenden Vernichtung aus, wenn sein Wort nicht wahr ist, oder er sein Wort nicht wahr macht. Nur beweglicher Besitz geht aber in die Person auf, sie kann ihn selbst in jedem Augenblick vernichten. Der unbewegliche Besitz aber überdauert den Menschen, dieser geht in ihn auf, aber nicht umgekehrt. Er kann also nicht die Existenz des Bodens einsetzen für die Wahrheit seines Wortes.

AND YOU SHALL BE FREE (‘TIS’CHARU’) TO TRADE IN THE LAND. They altered it for the sake of peace¹⁵⁷For we do not find that Joseph told this to his brothers. so that Jacob would consent to send Benjamin along with them. It had been their desire to return immediately were it not that Jacob had said, My son shall not go down with you.¹⁵⁸Verse 38 here. Similarly, for the sake of peace, they told him Joseph’s words, ‘Leave’ one of your brothers with me,¹⁵⁹Verse 33 here. and they did not tell their father of their imprisonment or of Simeon’s imprisonment.
It is possible that Joseph did tell them, And you shall be free to trade in the land, but Scripture does not relate it. If so, the intent of the statement is that “you will be able to bring merchandise at your will for the purpose of purchasing grain, and I will not take it, as compensation for your embarassment.”¹⁶⁰Thus he suggested that they will be able to keep their original merchandise for sale to others, and obtain grain free.
Similarly, their saying, The man persisted in asking about ourselves, and our family,¹⁶¹Further, 43:7. constitutes a motivating plea to their father, [but the event never actually took place]. It may be that when they told Joseph, We are all one man’s sons,¹⁶²Verse 11 here. he said to them, “Not so, but you have truly come to find out the condition of the land.¹⁶³Verse 12 here. Now tell me if your father is alive, and if you have another brother, for I will investigate you and know what you are.” Then they said, “We are twelve brethren, the sons of one man who is presently in the land of Canaan, for he is still alive, and the youngest one is with him, and one is gone.” This was what Judah said to Joseph: My lord asked his servants, saying, Have you a father, or a brother?¹⁶⁴Further, 44:19. In a similar manner Scripture, in many places, is concise about an event or the recounting thereof, as I have mentioned.¹⁶⁵See Ramban above in Verse 21.
Now Rashi writes: “Tis’charu, you may travel round the land. All expressions of s’chorah (merchandise) and socharim (merchants) are derived from sochar, which means ‘going around,’ because the merchants go round looking for merchandise.”
It would seem that the Rabbi [Rashi]¹⁶⁶See Bereshith, Note 139. aimed by this interpretation to guard himself against this difficulty.¹⁶⁷Namely, that we do not find that Joseph mentioned to his brothers about being free to trade in the land. Therefore, Rashi explained the word tis’charu as giving them the right to travel around the land and buy grain always without hindrance. He therefore explained their words as reporting only that Joseph had said that they would be permitted to travel around the land and always buy grain at their pleasure. But above, in the story of Shechem, Rashi did not so interpret the same expressions: Settle down ‘us’charuah’ (and engage in trade);¹⁶⁸Above, 34:10. For there actual trade is referred to, while here only travelling around the land is meant. Therefore Rashi makes his comment here, and not there in the story of Schechem. ‘v’yis’charu othah’ (and engage in trade in it).¹⁶⁹Ibid., Verse 21.