דִּבְרֵ֥י פִי־חָכָ֖ם חֵ֑ן וְשִׂפְת֥וֹת כְּסִ֖יל תְּבַלְּעֶֽנּוּ׃
Perkataan dari mulut orang berhikmat mendatangkan perkenan, tetapi bibir orang bebal membinasakan dirinya sendiri.
Ramban
ASK THY FATHER — “this alludes to those who understand [the events of former days], and so thine elders [and they will tell thee — for they too, understand the past]. The purport thereof is, as he stated, which the Eternal thy G-d hath allotted them etc.,37Above, 4:19. since for each portion below, [i.e., each nation on earth] there is a [counterpart] portion on high. And the meaning of the expression [He set the borders of the peoples] according to the number of the children of Israel38Verse 8. is that the image of Jacob is inscribed in the Throne of Glory, this being a great secret. And the proof for this is For the portion of the Eternal is His people,39Verse 9. this being a great distinction which He hath not dealt so with any nation.40Psalms 147:20. Therefore, he said, Do ye thus requite the Eternal, O foolish people and unwise?41Verse 6. — a people that has fallen from its distinction because of its foolishness. And the meaning of the expression thy Father that hath gotten thee41Verse 6. is, that He created you for His honor and taught you, as he explains, as a father does for his son.” Thus far is the language of Rabbi Abraham ibn Ezra. The words of a wise man’s mouth are gracious.42Ecclesiastes 10:12. Ramban thus gives his approbation to Ibn Ezra’s words.
If so, the meaning of Remember the days of old43In Verse 7 before us. is that they apply their hearts to remember the six days of Creation, the good He did them at the time of the formation [of the nations], as he goes on to say When the Most High gave to the nations their inheritance etc.38Verse 8. Consider the years of many generations43In Verse 7 before us. — that they contemplate in order to know what was done for them during the generations since the Divine Presence dwelled among them, as he proceeds to tell: He found him in a desert land etc.44Verse 10.
Now, Rashi commented: “He found him in a desert land.44Verse 10. He found them [the people of Israel] to be faithful to Him in the desert land when they accepted upon themselves His Torah, His Sovereignty, and His yoke — something that the children of Esau and Ishmael did not do. And in the waste, a howling wilderness44Verse 10. — a land of drought and desolation, a place of the jackals’ and ostriches’ cry. Even there they continued their faith [in Him] and did not say to Moses, ‘How can we go out into the wilderness?’” But this is not the purport of the chapter, for Scripture [here] reproves Israel, mentioning the favors which G-d did for them — and they requited them [the favors] with evil instead of good.
If so, the meaning of Remember the days of old43In Verse 7 before us. is that they apply their hearts to remember the six days of Creation, the good He did them at the time of the formation [of the nations], as he goes on to say When the Most High gave to the nations their inheritance etc.38Verse 8. Consider the years of many generations43In Verse 7 before us. — that they contemplate in order to know what was done for them during the generations since the Divine Presence dwelled among them, as he proceeds to tell: He found him in a desert land etc.44Verse 10.
Now, Rashi commented: “He found him in a desert land.44Verse 10. He found them [the people of Israel] to be faithful to Him in the desert land when they accepted upon themselves His Torah, His Sovereignty, and His yoke — something that the children of Esau and Ishmael did not do. And in the waste, a howling wilderness44Verse 10. — a land of drought and desolation, a place of the jackals’ and ostriches’ cry. Even there they continued their faith [in Him] and did not say to Moses, ‘How can we go out into the wilderness?’” But this is not the purport of the chapter, for Scripture [here] reproves Israel, mentioning the favors which G-d did for them — and they requited them [the favors] with evil instead of good.
Ramban
YE YOURSELVES HAVE SEEN THAT I HAVE TALKED WITH YOU FROM HEAVEN. He commanded that Moses tell them: “Since you yourselves have seen that I have talked with you from heaven and that I am Master in heaven and upon the earth, do not combine gods of silver or gods of gold565Verse 20. with Me, for you have no need of another aid with Me.” The purport of the verse is: Ye shall not make with Me gods of silver, and ye shall not make unto you gods of gold. In my opinion, the explanation of the verse is as follows: “Do not make gods of silver or gods of gold to be to you for gods with Him; and ye shall not make them altogether.” Thus He warned against believing in them, and again warned against merely making them, similar to the verse, Neither shall ye rear you up a graven image, or a pillar.566Leviticus 26:1. There too He first admonished against believing in the idols — Ye shall make you no idols, i.e., to believe in them — and then He warned against the mere making of them. By way of the Truth, [the mystic lore of the Cabala], the meaning of the word iti (with Me) is like the Expression al panai (before My face),567Above, Verse 3. and I have already alluded to its explanation.567Above, Verse 3.
Rashi wrote: “That I have talked with you from heaven. But another verse states, And the Eternal came down upon Sinai!568Ibid., 19:20. There comes a third verse to harmonize them: Out of heaven He made thee to hear His Voice, that He might instruct thee; and upon earth He made thee to see His great fire.569Deuteronomy 4:36. His Glory was in heaven, and His might was [manifest] upon the earth.” Thus Rashi’s language. But it is not precise.570Ramban’s intent, as is evident from the text which follows, is to this effect: The harmonizing of the verses is correct, for so it is stated in the Mechilta, but that which Rashi added: “His Glory was in heaven, etc.,” is not precise, as will be explained that the Glory was upon Mount Sinai. The harmonizing of the verses is indeed a Midrash of the Sages,571Mechilta on the verse here. and it is true that G-d was in heaven, and His Glory was upon Mount Sinai,572This is unlike Rashi, who wrote that “His Glory was in heaven.” for G-d was in the fire, and it is written, Thou camest down also upon Mount Sinai, and spokest with them from heaven.573Nehemiah 9:13. Thus, it is stated that He was in heaven and His Glory was upon Mount Sinai. All the verses in their various expressions are thus clear to all who know [the mystic teachings of the Cabala]. I have already explained it all above.568Ibid., 19:20. And Rabbi Abraham ibn Ezra wrote that he who has a discerning heart will understand the meaning thereof in the section of Ki Thisa.574Further, 33:21. In harmonizing the above-mentioned conflicting verses, Ibn Ezra also suggests that His Glory came down upon Mount Sinai and the Voice was heard from heaven. This is identical with Ramban’s explanation, and Ramban praises him for it. The words of a wise man’s mouth are gracious.575Ecclesiastes 10:12.
Rashi wrote: “That I have talked with you from heaven. But another verse states, And the Eternal came down upon Sinai!568Ibid., 19:20. There comes a third verse to harmonize them: Out of heaven He made thee to hear His Voice, that He might instruct thee; and upon earth He made thee to see His great fire.569Deuteronomy 4:36. His Glory was in heaven, and His might was [manifest] upon the earth.” Thus Rashi’s language. But it is not precise.570Ramban’s intent, as is evident from the text which follows, is to this effect: The harmonizing of the verses is correct, for so it is stated in the Mechilta, but that which Rashi added: “His Glory was in heaven, etc.,” is not precise, as will be explained that the Glory was upon Mount Sinai. The harmonizing of the verses is indeed a Midrash of the Sages,571Mechilta on the verse here. and it is true that G-d was in heaven, and His Glory was upon Mount Sinai,572This is unlike Rashi, who wrote that “His Glory was in heaven.” for G-d was in the fire, and it is written, Thou camest down also upon Mount Sinai, and spokest with them from heaven.573Nehemiah 9:13. Thus, it is stated that He was in heaven and His Glory was upon Mount Sinai. All the verses in their various expressions are thus clear to all who know [the mystic teachings of the Cabala]. I have already explained it all above.568Ibid., 19:20. And Rabbi Abraham ibn Ezra wrote that he who has a discerning heart will understand the meaning thereof in the section of Ki Thisa.574Further, 33:21. In harmonizing the above-mentioned conflicting verses, Ibn Ezra also suggests that His Glory came down upon Mount Sinai and the Voice was heard from heaven. This is identical with Ramban’s explanation, and Ramban praises him for it. The words of a wise man’s mouth are gracious.575Ecclesiastes 10:12.