Tafsiran yang Mengutip untuk Pengkhotbah 5:10

AND THE ETERNAL SHOWED HIM [MOSES] ALL THE LAND — all the Land of Israel beyond the Jordan [westward] — and then the verse states that He showed him even Gilead, as far as Dan. Now Moses was in the territory of Reuben, and half the hill-country of Gilead, and the cities thereof²⁸⁹Above, 3:12. belonged to the children of Reuben,²⁸⁹Above, 3:12. and the other half belonged to Menasheh.²⁹⁰Joshua 13:31. Therefore the verse before us must mean that [G-d showed Moses the whole Land] “from Gilead²⁹¹The verse cannot mean that G-d showed him the land of Gilead, because that is precisely where Moses was. Instead the word eth — eth Gilead — must mean “from” the Gilead onward. as far as Dan.” Or it may be that there was [a place called] Gilead in the Lebanon in the Land of Israel, as it is written, thou art Gilead unto Me, the head of Lebanon.²⁹²Jeremiah 22:6. The verse mentions as far as Dan which is at the extremity of the border of the Land of Israel, as it is written, Go now to and fro through all the tribes of Israel, from Dan even to Beer-sheba.²⁹³II Samuel 24:2. It mentions the land of Ephraim and Menasheh²⁹⁴Verse 2. which were in the northern part of the Land of Israel, and the land of Judah was to the south, as it is written, Judah shall abide in his border on the south, and the house of Joseph shall abide in their border on the north,²⁹⁵Joshua 18:5. for Judah took all the south of the Land of Israel from the Jordan to the sea, and Dan took the north-west. It mentions Naphtali²⁹⁴Verse 2. who was on the east, near Judah,²⁹⁶Ibid., 19:34 [in speaking of the border of Naphtali]: and it reached… to Judah at the Jordan toward the sunrise. but it does not mention Asher and Issachar, for they were among Ephraim and Menasheh, as it is written [about the borders of Ephraim and Menasheh], and they reached to Asher on the north, and to Issachar on the east.²⁹⁷Joshua 17:10. It did not mention Simeon, for their inheritance was in the midst of the inheritance of the children of Judah,²⁹⁸Ibid., 19:1. nor that of Benjamin whose border of their lot went out between the children of Judah and the children of Joseph,²⁹⁹Ibid., 18:11. already mentioned near them. It states as far as the western sea²⁹⁴Verse 2. which alludes to Zebulun who dwelt at the shore of the sea,³⁰⁰Genesis 49:13. or it may be that [Zebulun] is included [in the statement that G-d showed him] the south, and the plain³⁰¹Verse 3. [since the territory of Zebulun was in the plain at the sea]. It mentions the valley of Jericho³⁰¹Verse 3. because it is a deep valley, not visible from the top of the mountain [where Moses stood], but G-d showed it to him miraculously. In general then He showed him the entire inheritance of Israel, as it is written, This is the Land which I swore etc.³⁰²Verse 4. Our Rabbis in the Sifre³⁰³Sifre, Brachah 357. have elucidated about these places mentioned in Scripture.
Now, the reason for this sight which He showed him was because the Land of Israel is full of all good things,³⁰⁴Above, 6:11. and is the beauty of all lands.³⁰⁵Ezekiel 20:6. And since the great love with which Moses our teacher loved Israel was manifest to Him, He made him rejoice by beholding the abundant goodness with his eyes.³⁰⁶Ecclesiastes 5:10.

AND HE FED THEE WITH MANNA, WHICH THOU KNOWEST NOT, NEITHER DID THY FATHERS KNOW. The purport thereof is that you did not know about the manna that you could live by it for many years, nor did such a tradition reach you from your fathers. Or he [Moses] may be saying that He has done with you this great kindness which your holy fathers [i.e., the patriarchs] did not obtain, for, although they walked after Him wherever He commanded them, as is stated, Get thee out of thy country, and from thy kindred, and from thy father’s house,⁶¹Genesis 12:1. yet their eminence did not suffice that He should support them with the corn of heaven⁶²Psalms 78:24. as He did for you. And so the Rabbis have said in the Midrash Bamidbar Sinai Rabbah:⁶³Bamidbar Rabbah 1:2. “Because of the merit of Moses you ate the manna that your holy fathers did not see, as it is said, neither did thy fathers know.” And he explained that He did this in order to inform them that it is He Who preserves man with whatever He decrees, and if so observe His commandments, and live.⁶⁴Proverbs 4:4.
It is possible to explain that the expressions And He afflicted thee, and suffered thee to hunger, and fed thee with manna refer to different subjects. He is stating that He afflicted you when you travelled in the wilderness for forty years, similar to the verse, He afflicted my strength in the way,⁶⁵Psalms 102:24. [meaning that travel drains the strength]. And He suffered thee to hunger, at the beginning [of the journey in the wilderness] as the people said, to kill this whole assembly with hunger,⁶⁶Exodus 16:3. and afterwards He fed you with the manna to make you aware that by every word that proceedeth out of the mouth of the Eternal doth man live.⁶⁷Verse 3 before us. So also, Who fed thee in the wilderness with manna, which thy fathers knew not,⁶⁸Further, Verse 16. telling them of the miracle that was done to them. And the expression that He might afflict thee [further in Verse 16] reverts to that which he said [in the preceding Verse 15], Who led thee through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and draught etc.⁶⁹Ibid., Verse 15. In other words, since according to Ramban’s interpretation before us, the expression that He might afflict thee refers not to the manna but to the journey through the wilderness, then we must also say that the expression that He might afflict thee in Verse 16 following the subject of the manna is to be interpreted as reverting to the beginning of Verse 15, where the subject of the wilderness is mentioned. But that which He said in the section of the manna, that I may, try them, whether they will walk in My law or not⁷⁰Exodus 16:4. means that I will provide them their needs and fulfill their request and [then] see if they will hearken to Me when goods increase.⁷¹Ecclesiastes 5:10. It is the evil of riches which leads to temptation (Proverbs 30:8). This is in consonance with the plain meaning of Scripture, but the first interpretation is true and correct.

Set his teeth on edge... The Hebrew expression “Hakey” has the connotation of destroy or break elsewhere in the Bible as the proverb in Ezekiel 18:2, “The fathers have eaten sour grapes and the children’s teeth are set on edge.” This is not meant to be taken literally but is to be understood as a proverb which states that sometimes children suffer for their parents’ sins. But what does this expression mean in this context? Rabbi Epsteins portrays the wicked child as an intellectual who is annoyed by the ritualistic aspect of the Jewish tradition. The implications of his question are that it should be enough to simply read the story of the Exodus to commemorate this event without bothering with all the rituals and ceremonies. The commandment of telling the story should be a purely intellectual exercise. The retort to the wicked child is that he should break his teeth since it’s enough to think about food without actually eating and chewing it! That’s not quite the same, is it? Similarly the story of the Exodus must be concretized to make it more powerful and meaningful. It’s not enough just to tell the story. We must become part of the story and feel its meaning in our lives. What’s more, we answer him caustically using expressions similar to his. There is a sarcastic tone to the wicked child so we should offer him a sarcastic answer in return.

according to the sanction of Heb. כְּרִשְׁיוֹן as the sanction of the king was upon them to build the Temple. כְּרִשְׁיוֹן is an expression of permission (רְשּׁוּת) derived from רשּׁה ; since from אבה to want, he says [i.e., derives] אֶבְיוֹן, a needy person; and from צבה, to desire, צִבְיוֹן, desire; and from חזה to see, חִזָיוֹן, a vision; and from רעה, רַעְיוֹן, thought; from חבה, חֶבְיוֹן, hiding; and from רשּׁה, he says רְשּׁוּת, permission; like from, ענה, עֱנוּת, affliction; and from שּׁבה, שְּׁבוּת,captivity; and from ראה, רְאוּת, a sight; and from זנה, זְנוּת, harlotry. The result is that רְשּׁוּת and רִשְׁיוֹן are derived from the same root according to the gauge of grammar, and they are the same expression. Menahem, (p. 34) however, associated it with (Ps. 21:3): “and the speech of his lips (וַַַַַאֲרֶשֶּׁת),” but he was not exact with its root. Nevertheless, these two manners [of defining words] are close to each other in their meanings.