Tafsiran yang Mengutip untuk Mazmur 133:1

The wise child, what does he say (Mah hu omer)? The wise child’s question could have been Mah omer; the word hu is unnecessary. The statement could have simply been, “the wise child says...” The expression, then, is both a question and an answer. The Haggadah says “The wise child is saying Mah.” The first three children each phrase their ‘question’ and ‘answer’ with the word, Mah. In each case the word Mah has a different connotation.
For the wise child, the opening statement is, “The wise child says mah!” The word Mah implies fear and love of God, as in “And now O Israel WHAT (Mah) does the Lord demand of you? Only this to fear the Lord your God and to walk only in His paths and to love Him,”⁸⁹Deuteronomy 10:12 and “He who suspends the earth over nothingness (b’li –mah)”⁹⁰Job 26:7 The word MAH is associated with the Sephirah of Chokhmah, wisdom. Because it is among the first of the Sephirot (the Ten Sephirot are divided into two groups: the first three: Keter, Chokhmah, and Binah and then the seven lower Sephirot. Keter is beyond human knowledge, so Chokhmah is the first Sephirah through which we even begin to understanding the unfolding of the divine. It is existence, undifferentiated, the primal dot – the very beginning of existence. It is so unknowable that we call it Mah, what. But it is also divine wisdom. Sephirot are the ten enumerations or emanations in the inner life of God through which we can understand the universe. Each of them is connected with a complex series of symbols and terms so that language, knowledge, and all existence are connected to them. When the wise child asks Mah, he is acknowledging the divine source of all existence. The one who worships God faithfully begins with this word. The statement of the wise child then is both a question and an affirmation. “Mah includes the testimonies and the statutes and the laws which the Lord has commanded you.” We are called on to fulfill the commandments out of love and reverence which is called Mah, what! The wise child says, “Which the Lord commanded YOU,” out of a sense of humility. When we see how beloved the commandments are to him we should teach him all the commandments down to the law of the afikomen, so that the taste and the love of the commandments should remain in his mouth.
The wicked child, on the other hand, mocks and ridicules the commandments. He also says, Mah. But for him the word ‘Mah/What’ implies something small and inconsequential. “He says Mah/what’s (the big deal about this service?” His statement is also not a question but a rhetorical question since he has no interest in observing God’s commandments. He says, “what is this ritual lakhem/to you,” in order to remove himself from the community.
The simple child sees the deep thoughts and analysis of the wise child as well as the sarcasm of the wicked child. Both of them use the word Mah, and so he formulates his question with this word: “Mah/what is this?” What is the meaning of the word Mah? He says, “I don’t understand all the discussion in which you are engaging or why you are debating with one another on this particular night!” To him we answer, “It is with a strong hand…” that is, it is the things that happened on this night that have caused us to worship the Lord with reverence and love.
The word Mah can be used to express a question (as in Mah she’eilatekh, “What is your request?”⁹¹Esther 5:6) or a general statement (as in, Mah tovu ohalekha Yaakov, “How Good are your tents O Jacob”⁹²Psalm 133:1) It can also be used as an expression of surprise (as in Mah ta’arkhu lo, “What form can compare to God!”⁹³Isaiah 40:18 Or Mah enosh ki tizk’renu, “What is man that you should be mindful of him!”⁹⁴Psalm 8:5) The wise child uses the word Mah in the sense of a general statement (Mah tov - how good are these statutes and judgments!); he is asking out of a desire to fulfill the commandments. The wicked uses Mah as an introduction to a rhetorical question (mah ha’avodah – what’s the point of this ritual?) and the simple child asks as a sincere question (mah zot – what exactly is this all about?)

וראך ושמח בלבו, “when he sees you he will be happy in his heart.” The Torah informs us with this comment that neither of the two brothers would be jealous of the other’s rank. This is what inspired David to sing (Psalms 133,1) “how good and how pleasant it is that brothers dwell together.” The Torah did not speak about Aaron being happy בפיו, with his “mouth,” i.e. expressing joy about Moses’ appointment verbally, but it wrote that he was “happy in his heart.” Rabbi Shimon bar Yochai comments that the heart which was so generous that it could be happy at the elevation to leadership of his younger brother was found worthy to wear the breastplate with the Urim veTumim (the parchment enabling him to communicate with G’d at will) as it is written "And they will be worn on the heart of Aaron" (Exodus 28,30 compare Tanchuma Shemot 27).

In his scornful dismissal of Zophar and his philosophical thesis, Job's view corresponds with that taken by Gersonides in The Wars of the Lord, where he argued that the term 'knowledge' applies equivalently to Him, may He be Blessed, and to us, priorly and posteriorly, and is not just a homonym. It being understood, at the same time, that it is impossible that His knowledge be designated as what, in us, is confusion or error.²⁴Gersonides wrote:
It would seem that His knowledge, may He be Blessed, is equivocal with our knowledge by priority and posteriority...The term 'knowledge' is said of God, may He be blessed, priorly, and of any other being posteriorly...There is no difference between God's knowledge, may He be Blessed, and our knowledge except that God's knowledge, may He be Blessed, is more perfect than our knowledge...Therefore it is impossible that His knowledge should be designated as what with reference to us is opinion or error or confusion. (The Wars of the Lord, Part 3, Chapter 3. - Norbet M. Samuelson translation).
Knowledge is divided into universals and particulars. God has absolute knowledge of universals which are eternal and are not subject to change, but He has prior knowledge only of those particulars which are derived from the universals; He does not have prior knowledge of those which arise from free-will and caprice. Some events therefore are pre-determined and some contingent. However, His subsequent knowledge of contingent events is perfect, so He remains perfect.
A third solution suggested to this problem is the Neoplatonist postulate of a Logos, a transcendental intellect standing between God and man to whom knowledge and Providence is ascribed rather than to God himself.
Accordingly, Job remains steadfast in his opinion and does not abandon his position, (Isaiah 46:7) denying both Governance and the possibility of free-will. He brings as evidence that we often see people coerced to act in a certain way, even the sons of one man together, (Psalms 133:1) such as when an heretical sect²⁵Possibly a reference to the Reform and Liberal Jewish movements with whom Malbim fought a running battle throughout his working life. rises over them (Judges 18:9), leading them astray (Job 12:17 & 19), and their hands are helpless to save them (Job 5:12). (The introduction to the seventh oration).