Tafsiran yang Mengutip untuk Ulangan 16:5

As it says, “An Aramean tried to destroy my father:” ארמי אובד אבי This verse is taken from Deuteronomy 16:5. It is part of a declaration that was made in ancient times when people brought first fruits to the Temple on the feast of Shavuot. The exact meaning of the opening words of this phrase “Arami oved avi” is problematic. Who is the “Arami” and what does the word “Oved” mean? The Haggadah as well as Rashi understand this verse as a reference to Laban, Jacob’s father-in-law, who pursued Jacob with intent to harm him after he fled with his wives and flocks from Aram. All three words in this phrase need an explanation, “An Aramean (i.e. Laban) tried to destroy ( only one possible meaning for the word “oved”) my father (i.e. Jacob).” But there are other interpretations of this verse as well. Rashbam understood this phrase differently. He suggested that the Aramean was Abraham because the Patriarch lived in Aram before making the journey to the land of Canaan. Oved is understood not as a transitive verb but as an adjective. Abraham becomes an “Arami oved,” “A wandering Aramean.” Soforno and others understood this verse as a reference to Jacob who was a wandering Aramean because he spent so many years in exile in the land of Aram in his father-in-law’s house. Rabbi Epstein points out that we cannot find anyplace else in the Bible where either Abraham or Jacob are referred to as “Arameans.” What’s more, not only Rashi but Onkoles, the Aramaic translation of the Torah, interprets this verse as a reference to Laban. He also argues that the Haggadah’s interpretation also fits with the Torah trop, the musical annotation that Torah readers use to chant the text. The breaks in the trop suggest that we should read the word “Oved” as a verb rather than an adjective. He therefore accepts the standard interpretation of this verse as we find it in the Haggadah.

אין שוחטין את הפסח ביחיד – as it is written (Deuteronomy 16:5): “You are not permitted to slaughter the Passover sacrifice [in any of the settlements that the LORD your God is giving you],” that is to say, for an individual.

He mentions here [that you are to rejoice] in the place which the Eternal thy G-d shall choose to cause His Name to dwell there,³⁵⁹Verse 11. and likewise he said, Three times in a year shall all thy males appear before the Eternal thy G-d in the place which He shall choose.³⁶⁰Verse 16. Now, I do not know whether this is to state that after the Sanctuary will be built we should not assemble to bring the festival-offerings except in that place which G-d has chosen, similar to what he said, Thou mayest not sacrifice the Passover-offering within any of thy gates,³⁶¹Verse 5. And as the following verse continues but at the place which the Eternal thy G-d shall choose etc. or that he is explaining here that they are not obligated to go up in pilgrimage on the festivals until such time as G-d will have chosen the place to dwell there.³⁶²This would thus exclude the periods of Shiloh, Nob, Gibeon — before the building of the Sanctuary in Jerusalem — when the people were not obligated by law of the Torah to go up in pilgrimage on the festivals.