Tafsiran yang Mengutip untuk Mazmur 45:11

"From your land, from your birthplace, and from your father's house." (Gen. 12:1) Every going, movement, and distancing from that which one departs from to that which one goes toward, whether physical movement from one place to another—such as going to the land of Canaan—or spiritual movement, meaning the distancing of thought from one occupation to engagement and contemplation of thoughts toward what lies ahead or above, as in the matter of "I will give you those who walk among those who stand" (Zechariah 3:7), these types of distancing are opposite in their nature. For physical distancing proceeds from what is before it to what comes after, as for example if one sets out on a journey, one first distances oneself from one's household members with whom one lived in the same house and room, and the distancing gradually increases to separate also from one's family members who live in one's city or nearby, until finally one leaves one's entire land and goes to another land. However, mental/thought distancing proceeds from back to front, from the distant to what is closer to oneself. For one who dwells in another country, while one's home and family still hover before one's eyes and thoughts, the matters of one's country no longer come to mind, and as many days pass, even one's family becomes like strangers to one, yet one's household members still find dwelling in one's thoughts. Now, since here [the text] first mentions the distancing of the land, secondly his birthplace, and his house last, it teaches us that it is not speaking of physical distancing, for if so it would have been proper to say the opposite: "from your father's house, from your birthplace, and from your land." And indeed, he was already distant from his land and had come to Haran (as Rashi writes). Rather, Scripture is speaking of mental distancing, and the intention of this statement is the abandonment of contemplating the conduct of the evil people of his land, and the removal of memory of the disgraceful ways of his family, and that even the matters of his father's house should be distant from him so as not to bring them to his mind, for they were all equal in the disgrace of their deeds and the lowliness of their beliefs. And on this intention, Rabbi Yitzchak opened this section (Bereshit Rabbah): "Forget your people and your father's house" (Psalms 45:11)—see there. For in forgetting, which is mental distancing, the people precede one's father's house.

2) During the ten generations since Noach that preceded Abraham not a single human being had recognised his G'd so that G'd had found him worthy to speak to. G'd therefore decided to test Abraham before speaking to him. He did this by demanding of Abraham that he leave his home, etc. Only after he had successfully passed that test did G'd decide to reveal Himself to Abraham in a vision as we find in 12,7. G'd did not relate in this manner to later generations because those generations had already absorbed a measure of faith in G'd through the example of their patriarch Abraham. They were born into an environment of some sanctity, an advantage not enjoyed by Abraham. As a result, G'd was able to commence His communications with such people by granting them a vision before He spoke to them. In Psalms 45,11 the Psalmist refers to Abraham's experience when he says: "Take heed, lass, and note, incline your ear; forget your people and your father's house." Our sages declared that the first half of that verse שמעי, listen, applied to our patriarch Abraham, i.e. when G'd spoke to him in 12,1. The second half of the verse where the Psalmist speaks about דאי, i.e. a visual experience, refers to 12,7 when G'd is reported to have appeared to Abraham in a vision. The sound and the vision did not occur simultaneously. To signify this the Psalmist did not say שמעי וראי בת, but placed the word בת in the middle. The best proof for the correctness of our view is the comparison with Moses' experience at the burning bush (Exodus 3,2-4) when a visual phenomenon preceded G'd speaking to him.

AND THE ETERNAL HAD BLESSED ABRAHAM IN ALL THINGS. I.e., with riches, possessions, honor, longevity and children, which are all the treasures of man. Scripture mentions this in order to say that Abraham was perfect in every detail, lacking in no respect save seeing his son have children who would inherit his superior position and his honor. This was why he desired it.
Now our Rabbis have a wonderful insight into this verse. They said:⁶⁵Baba Bathra 16b. “And the Eternal had blessed Abraham ‘bakol’ (in all things). Rabbi Meir said that Abraham was blessed in that he did not have a daughter. Rabbi Yehudah said that he did have a daughter. Acheirim⁶⁶Literally “other ones,” other Rabbis besides those mentioned. Rabbi Meir is sometimes called by this name. Here, however, it could not refer to him since his opinion has already been stated. Acheirim here refers to anonymous authorities or to the opinion of Rabbi Meir’s master, Elisha ben Abuyah, who was also known as Acheir. See Chagigah 15a. say that he did have a daughter and her name was Bakol.”⁶⁷The profounder meaning of this saying will be explained further in the text. Rabbi Meir thus explained that Abraham did not have a daughter. This was a blessing for Abraham for he could not have married her except to the cursed sons of Canaan. If he were to send her to his country, she would also worship the idols as they did because a woman is subject to the authority of her husband. Indeed, Abraham did not want his worthy children from his wife Sarah to go outside the Land, and surely not that they worship the idols. Rabbi Yehudah, however, explained that Abraham did have a daughter since the Merciful One did not even cause him to lack a daughter, and that was the blessing implied by the expression, in all things, for he had everything that people desire, completely without exception. Then came Acheirim and mentioned the name of the daughter. Now truthfully, the intent of Acheirim and their controversy with Rabbi Yehudah were not merely to inform us of the name of this daughter. Far it be from them to expend the great and generalized blessing of Abraham on this matter, i.e., that Scripture is saying that G-d blessed him with one daughter with that name. However, Acheirim established a new interpretation on this verse, a very profound matter, and they explained with it one of the secrets of the Torah. Thus they said that the word bakol hints at a great matter, namely, that the Holy One, blessed be He, has an attribute called Kol (All), so called because it is the foundation of everything. It is with reference to this attribute that it says, I am the Eternal that maketh ‘Kol’ (all).⁶⁸Isaiah 44:24. And this is also what Scripture says, And the profit of the earth is ‘bakol’ (in all),⁶⁹Ecclesiastes 5:8. that is to say, the profit of the earth and the abundant goodness that is bestowed upon all that come into the world is on account of this attribute Kol. It is the eighth attribute of the thirteen attributes.⁷⁰See Ramban Exodus 34:6. And there is another attribute called bath [literally “daughter”] that emanates from it, and with it He moves everything. This is “the Court of the Holy One, blessed be He,” that is hinted at in the word, Vahashem (And the Eternal), in all places. It is called kalah (bride) in the book of The Song of Songs because it is comprised of hakol (the All), and it is this attribute which the Sages have surnamed Knesseth Yisrael (the assembly of Israel) in many places because it is the gathering of hakol (the All). It was this attribute which was to Abraham as a bath because he was the man of kindness, and he conducted himself in accordance with it. This was why Acheirim said that this blessing with which Abraham had been blessed in all things does not allude either to his having begotten a daughter from his wife Sarah, as Rabbi Yehudah said, or not, as Rabbi Meir claimed, but instead it hints at a great matter, i.e., that he was blessed with an attribute called bath which is contained in the attribute Kol, and is therefore also called Kol, being analogous to the expression, For My name is in him.⁷¹Exodus 23:21. Thus Abraham was blessed in heaven and on earth. This is why he said, By the Eternal, the G-d of heaven and the G-d of the earth.⁷²Verse 3 here.
This matter is to be found hinted at in the traditions of our Rabbis in many places. Thus they said in the Midrash Chazita:⁷³Another name for the Midrash Rabbah on the Song of Songs. The name Chazita is derived from the first word in the verse with which this Midrash opens. ‘Chazita’ (Seest thou) a man diligent in his business? he shall stand before kings. (Proverbs 22:29.) The Midrash quoted is found ibid., 3:21. “Rabbi Shimon ben Yochai asked Rabbi Eliezer the son of Rabbi Yosi, ‘Have you possibly heard from your father of the meaning of the verse, The crown wherewith his mother hath crowned him?’⁷⁴Song of Songs 3:11. He said to him, ‘Yes.’ He asked, ‘How?’ He replied, ‘It is like a king who had an only daughter whom he loved very much, and he would call her “my daughter.” This did not completely express his love for her until he called her “my sister.” Still he was not satisfied until he called her “my mother.” In the same way, the Holy One, blessed be He, loved Israel in the beginning and called them “My daughter.” It is this which Scripture says, Hearken, O daughter, and consider.⁷⁵Psalms 45:11. This did not completely express His love for them until He called them “My sister,” as it is said, Open to me, my sister, my love.⁷⁶Song of Songs 5:2. Still He was not satisfied until He called them “My mother,” as it is said, Attend unto Me, O My people, ‘ule’umi’ (O My nation).⁷⁷Isaiah 51:4. The word is written le’imi (O My mother).’ Then Rabbi Shimon ben Yochai arose and kissed him on his head, and he said to him, ‘Had I come to listen to this word of yours it would have been sufficient.’…”
Now, had the commentator who prides himself on his knowledge of the Torah’s secrets⁷⁸Reference here is to Ibn Ezra who often prides himself on knowing the secrets of the Torah but who, in the case of this Midrash concerning Abraham’s having a daughter by the name of Bakol, criticizes the interpretation by commenting that if that were the case, the word bakol should have had an additional letter beth preceding it and meaning “and G-d blessed Abraham ‘with’ bakol.” known this, his lips would be dumb and not deride the words of our Rabbis. Therefore, I have written this in order to silence those who speak arrogantly against the righteous one.⁷⁹See Psalms 31:19.

with which his mother adorned him. The Tent of Meeting, which was adorned with hues of blue, purple, and scarlet. Rabbi Nechunya said, “Rabbi Shimon son of Yochai asked Rabbi Elazar the son of Rabbi Yose, ‘Perhaps you heard from your father what is meaning of “upon the crown with which his mother adorned him”?’ He replied, “This is a parable of a king who had an only daughter of whom he was very fond. He could not stop loving her until he called her “my daughter,” as it is stated, “listen daughter and see.”¹⁴Tehillim 45:11. He could not stop loving her until he called her “my sister,” as it is stated, “Open for me, my sister, my love.”¹⁵Below 5:2. He could not stop loving her until he called her “my mother,” as it is stated, “Listen to Me, My people, and My nation וּלְאֻמִּי give ear to Me.”¹⁶Yeshayahu 51:4. “וּלְאֻמִּי” is written [without a vav and can be read as “וּלְאִמִּי” “and to my mother”]. Thereupon Rabbi Shimon son Yochai stood up and kissed him on his head, etc.