Tafsiran yang Mengutip untuk Ulangan 14:2

YE ARE THE CHILDREN OF THE ETERNAL YOUR G-D: YE SHALL NOT CUT YOURSELVES, NOR MAKE ANY BALDNESS BETWEEN YOUR EYES FOR THE DEAD. This also is an explanatory commandment of what He said in the Torah with reference to the priests, They shall not make baldness upon their head etc., nor make any cuttings in their flesh,¹⁹²Leviticus 21:5. and now he [Moses] will explain that it is not merely because of the distinction of the priests which He mentioned there, They shall be holy unto their G-d,¹⁹³Ibid., Verse 6. that they were thus commanded. Rather, all the congregation are holy, every one of them,¹⁹⁴Numbers 16:3. and all of you are the children of the Eternal your G-d like the priests; if so, you too, take heed to yourselves regarding this commandment like them. This explanation is in accordance with the opinion of our Rabbis¹⁹⁵Yebamoth 13b. that both verses [the one here and the one in Leviticus] relate only to the practice [of cutting and making baldness as signs of mourning] for the dead, [although “the dead” is not mentioned in the priestly injunction in Leviticus]. But it is possible that the first commandment [in Leviticus was stated] in relation to priests to state that if the priest had his hair torn out and his flesh cut, he was not fit for the Divine Service, just as He said, and they shall not profane the Name of their G-d,¹⁹³Ibid., Verse 6. and their Service is thus profaned [i.e., invalidated]. Here he explained that the commandment applies also to the Israelites, both prohibitions being necessary.¹⁹⁶By combining both statements we deduce that the prohibition against making baldness relates to the whole head and not only between the eyes, that it relates to the practice in connection with mourning for the dead, and finally that a separate penalty is incurred for each incision into the flesh (Makkoth 20 a-b).
And Rashi wrote: “Because you are the children of the Eternal it is becoming for you to be comely and not be cut about and bald [due to the tearing out of hair].” But it is not correct, for if so this commandment should be binding even [if the deeds were done] not for the dead! And Rabbi Abraham ibn Ezra commented: “Once you realize that you are the children of the Eternal and that He loves you more than a father loves his child, you should not cut yourselves [in bereavement] for anything that He does, because whatever He has done is for your good although you may not understand it, just as little children do not understand their father, yet rely on him. For thou art a holy people,¹⁹⁷Verse 2. and you are not like all the other nations; therefore you shall not do as they do.”
In my opinion the purport of the expression for thou art a holy people¹⁹⁷Verse 2. [is to state] an assurance of the eternal existence of the souls before Him, blessed be He. The verse declares: “Since you are a holy people and the treasure of G-d — neither doth G-d respect any person, but He deviseth means that he that is banished be not an outcast from Him¹⁹⁸II Samuel 14:14. — therefore it is improper for you to make incisions in your flesh and tear your hair for the dead even if he perisheth in youth.¹⁹⁹Job 36:14. Scripture, however, did not prohibit weeping for the dead since it is natural to cry when parting from beloved ones, and when they go on a journey even in life. From this verse, there is support for our Rabbis in prohibiting excessive mourning for the dead.²⁰⁰Moed Katan 27b.

Children Once you understand that you are children of God , and He loves you more than a father loves his child, then you will not cut your flesh over anything that He does, for everything that he does is good. Even if you do not understand it — as small children do not not understand their father’s actions, yet they trust him — you should yourselves act likewise, because you are a consecrated people and you are not like the other Canaanites. Accordingly you should not act as they act. The reason for the juxtaposition of this passage with the passage you must not eat any abominable thing is: You are to be a holy nation, in your hearts and in your mouths. You must thus be distinguishable from the other nations, so that anyone who sees you will recognize you. Accordingly you must not make yourselves bald over the dead [cf.: 1], nor may you eat just any animal — for, if you are to be a holy nation, it is not fitting that you should eat that which is defiled, and thereby defile your souls.

V. 3. כל מפרסת פרסה וגו׳. Wir haben schon zu Schmot 10, 26 darauf hingewiesen, wie der Umstand, daß auch der Pferdehuf פרסה heißt, beweise, daß פרסה nicht den gespaltenen, sondern den Huf überhaupt bedeute, und von פרש-פרס: überbreiten abzuleiten wäre, da der Huf als horniger Überzug erscheint. Daß auch die Verbalform מפריס ,הפריס nicht spalten bedeutet, dafür spricht der Ausdruck מקרין מפריס (Ps. 69, 32), wo מפריס offenbar hufreckend heißt, wie מקרין hornstreckend. Auch Wessely in seinem Kommentar z. St. erklärt diesen Ausdruck so. Dagegen spräche nun das ופרסה לא הפריסה ,ופרסה לא יפריס ,ופרסה איננו מפריס, in den folgenden Versen womit der gespaltene Huf verneint scheint. Allein abgesehen davon, daß Kaninchen und Hase, wofür man שפן und ארנבת hält, überhaupt keinen Huf haben, und auch Behuften: das Kamel, denn wieder beim Kamel die Hufbildung durchaus unvollkommen ist, so dürfte, nachdem V. 3 durch ושסעת שסע פרסות die hier geforderte Hufbildung als gespaltener Huf erklärt ist, der folgende Ausdruck מפריס פרסה auf die voranstehende Erklärung zurückblickend eben nur die in Rede stehende Hufbildung bedeuten, ganz so wie man ja zu dieser Voraussetzung bei: והוא גרה לא יגר des V. 7 genötigt ist, wo auch das eigentlich entscheidende מעלה ausgelassen ist. So heißt es auch Dewarim 14, 8 vom חזיר ganz kurz: כי מפריס פרסה הוא ולא גרה.

And the wheel is shattered into the pit. The eyeball will be shattered within its socket. But according to its simple interpretation, this is a wheel with which they draw water from the cistern. So is this entire matter expounded in Maseches Shabbos.²⁰151b-152a. But Midrash Kinos interprets it [i.e., verses 1-6 above] as referring to all Yisroel [as follows]: So remember your Creator in the days of your youth. As long as your youthfulness still endures, as long as the priesthood still endures, as it is stated, “And [I did] choose him from among all the tribes of Yisroel to be a Kohen to Me,”²¹I Shmuel 2:28. as long as [the covenant with] the Levyim still endures, as it is stated, “For Adonoy your God has chosen him from among all your tribes,”²²Devarim 18:5. as long as the kingship of the House of Dovid still endures, as it is stated, “And He chose Dovid, His servant,”²³Tehillim 78:70. as long as Yerusholayim still endures, about which it is stated, “the city that I have chosen,”²⁴I Melochim 11:32. as long as the Beis [Hamikdosh] still endures, about which it is stated, “And now I have chosen and sanctified this House,”²⁵II Divrei Hayomim 7:16. [and] as long as you still endure, as it is stated, “and Adonoy has chosen you.”²⁶Devarim 14:2.