Tafsiran yang Mengutip untuk Pengkhotbah 7:20

Because these are words of admonishment, etc. For it should have said, “And Moshe spoke to all of Israel.” Therefore, Rashi explains: Because these are words of [admonishment]. In other words, we still need to explain why it says, “In the wilderness — on the Arava Plain etc,” rather than explicitly stating their actions. Perforce, we must say that these are words of admonishment etc. And the reason why Moshe said these words in an obscure manner is because in a single speech he recounted all the times that Yisroel angered Hashem. Therefore, he did not rebuke them in a direct manner. But if he was rebuking them for only one incident in which they had angered Hashem, he would have mentioned it directly. For, “There is not a righteous man on earth who does [only] good and never sins (Koheles 7:20),” and therefore it is not so embarrassing. Also, that is why it says הדברים (the words), for the term דברים indicates words of rebuke. Rashi explains this at the beginning of Koheles (1:1), and there his proof is from [this verse], “These are the words.” The primary source that the term דבר indicates rebuke is below (v. 17), “And the matter (דבר) that will be too difficult for you, etc.” Re”m writes: Rashi’s explanation is perplexing. For if “These are the words,” indicates words of rebuke, why does the verse say afterwards (v. 3), “with every detail that Adonoy had commanded etc.”? But, Moshe said the words of rebuke on his own. Perhaps the answer is: The words of rebuke were sanctioned by Hashem, although Moshe said them on his own. And since Hashem had allowed them, it says, “that Adonoy had commanded etc.” Alternatively: Hashem commanded Moshe to rebuke them, and it was on his own that Moshe waited until shortly before his death [to rebuke them]. But it seems to me: “With every detail that Adonoy had commanded etc,” is not referring to the rebuke, but rather to the mitzvos in general, i.e. the review of the Torah. Moshe did two things — he rebuked them on his own, and he also explained the Torah and the mitzvos to them, as will he explains later.

Alternatively, bereshit is a combination of [the letters of] ashrei bat (happy is the daughter) - which hints to the soul - as man is made up from the heavens and the earth and from all of the worlds; and by way of the Torah and its commandments, he binds the worlds and brings bounty to all of them. And with this is answered the inquiry of the early scholars (Rishonim) - that [since] the soul before its coming to this world eats from the bread of its Father and enjoys from the holy things of the heavens, so why was it created in the body and [brought] to this world, which is very dangerous [for it] - and go and see that with four [people] do we find that they died from the counsel of the snake [and not from their sins], only four, and [about this] it is written (Ecclesiastes 7:20), "there is no righteous person on the earth who does good and does not sin." And our master, of blessed memory, answered this inquiry by saying, "one who eats from his own (which he has earned), etc." And the Maggid praised this answer, as he said in the book, Maggid Mesharim, see there; and the commentators used this greatly, as is known. However, according to what has been said [above], it is fine; since with the coming of the soul to this world, the worlds connect - since the life force, spirit and soul (neren) attach [themselves] to the four [physical] elements and, through this, connect all of the worlds and bring bounty to all of them. And as my master, my elder, the rabbi explained - I brought his words in my little book, Rosh David, Parshat Mishpatim, see there - and it is clear, that [the order of things] is not sufficient except with the creation of man in this world. And behold, the holy elder expounded [the verse] (Exodus 21:7), "And if a man sells his daughter," to be about the soul. And this is hinted [to by] ashrei bat (happy is the daughter); meaning to say, the creation of man should not [seem] difficult as mentioned, since the 'daughter' is happy - happy is the soul that comes to this world. Since God has created man so that, through him, He connects the heavens and the earth and bounty comes to them all, and [so] He binds all of the worlds. And be exact and very much find the truth [to this].

And there is a difficulty with this midrash, where is this answer hinted at in the verse? For the question is here and the answer is in the book of Psalms (51:20–21). Rather, certainly the author of this midrash relied on the superfluous phrase until morning mentioned here, and interpreted that Moses replied to the Holy One, Blessed be He, specifically all night in this world, which is compared to night, You will accept this until the morning — until the time of redemption, when the morning of Israel will rise, meaning when You favor Zion with Your goodwill (Psalms 51:20), but not including that time itself. For then You will desire righteous sacrifices (Psalms 51:21). And he incidentally used the language of the verse in Psalms, but he derived this entire answer from the additional phrase until morning.
The intention of the statement is that the burnt offering in this world comes for the sin of impure thoughts, and is this an honor and a gift? For there is no honor to God when one sins and brings a sacrifice, as it would be better if one did not sin and did not bring a sacrifice, because this sacrifice is not a gift at all but payment for the sin. And does one honor a king by paying a debt? Therefore, he brought a parable about figs and wine, because it is said Like grapes in the desert I found Israel; like the first fruit of the fig tree (Hosea 9:10). For in the desert, the Israelites were sinful and evil from within and without, as will be explained, God willing, in the verse The mixed multitude among them felt a craving (Numbers 11:4) — see there. And in this, he compared them to grapes, which appear beautiful on the outside but have waste and seeds inside. And figs have a stem on the outside, as concluded in Yalkut Parashat Lech Lecha (16:80) regarding circumcision: “Just as the fig has no waste except for its stem, etc.” And wine is after the removal of the waste from within it, and a basket of figs is after the stems have been cut off. He compared the sacrifices that atone for sins of action and thought, both internal and external, to these.
And the answer to this came: All night — in this world, while man is entangled in the darkness of his material nature, then there is no righteous person on earth who does good and does not sin (Ecclesiastes 7:20). Specifically, as long as he is on earth, connected to the earthly, material part of himself. However, when the morning of redemption rises, then the heart of stone will be removed from among Israel. Then You will desire righteous sacrifices, burnt offering and whole offering (Psalms 51:21) — not burnt offerings for sin, but peace offerings and voluntary burnt offerings that come as acts of righteousness and gifts. Then “bulls” that come as acts of righteousness and gifts will be accepted favorably. And this is a precious interpretation.