Tafsiran yang Mengutip untuk Ulangan 23:26

“And all the substance that was at their feet.” Rashi explained this as a person’s wealth that establishes them upon their feet. But is a person without wealth lame in their feet? Does not all their wisdom and other human virtues support them? It seems that this is speaking in criticism of the acquisition of wealth, as it is the least of the four virtues enumerated by Rambam [in Eight Chapters], which are wisdom, strength, character traits, and wealth. All of these are attached to a person, but wealth is external to them. For wisdom has its source in the head, brain, and heart; strength has its source in the heart, as one who is faint-hearted is not strong. But wealth is attached to their feet, for the profit of the earth is for all (Ecclesiastes 5:8), and the earth is trodden by their feet. Logically, wealth should be the least of all virtues and should be under a person’s control to do with their money as they wish. But ultimately, the situation is reversed — their wealth overpowers them, turning them wherever it desires. It rises from the earth, from its lowly position, as when a man rises against his fellow — so too their wealth rises against them, controls them, and causes them to transgress their own principles and the will of their Creator. Therefore, Scripture calls it the substance that was at their feet, because this despised idol, held in contempt and placed under the soles of their feet, is the very thing that rises against them to rule over them, as when a man rises against his fellow and slays him (Deuteronomy 22:26). Similarly, this acquisition brings its owner into many dangers, and it is what killed Korach, for he trusted in his wealth and fell. Therefore, Scripture calls the wealth of Korach and his assembly the substance that was at their feet.“

for it is taking a life in pawn because it produces life’s sustenance. We need not address those who rely excessively on the juxtaposition of passages, since every commandment stands on its own, and explaining their connection is for homiletical purposes only [cf. comment on 16: 18]. However, one notices the following connections in this region of the text: Scripture mentions that one may not steal another’s grapes, to take into one’s bag [23: 25], nor lift up a sickle against another’s grain [23: 26]. It then discusses one’s taking of a wife — at which point she becomes his [: 1] — and mentions that even if she is divorced from him [: 1], another man who marries her must still rejoice with her, and must not be pressed into military service [: 5]. The taking of a millstone in pledge is a form of oppression , as is kidnapping. Moreover, the symptom of ṣara‘at [: 8] comes about through inattention to one’s speech, which is extremely harmful to those who are closest to one. Accordingly one must not mistreat a poor person regarding his pledge [: 10], nor may one mistreat a hireling [: 14], in order that one’s small children shall not die from their fathers’ sins [: 16]. This also relates to discriminating against an alien, or an orphan, or to the taking of a widow’s garment as a security [: 17], as well as to forgotten grain [: 19], since it belongs to the destitute, as do the fruit which “you may not glean” [: 21]. This leads to the concept of “lest he continue”, and thus “be degraded” [25: 3]. To muzzle an ox [25: 4] is a mistreatment of the animal, which cannot eat as it toils; a man who refuses his levirate duties [25: 7] perpetrates a form of mistreatment, as does the woman who grabs genitalia [25: 11]. Keeping two different measures of weight [25: 13], or two different measures of volume [25: 14], is certainly a form a mistreatment. And finally, Amalek mistreated Israel [25: 17].

'ותאמר: מי מלל וגו, she said: “who would have dared predict, etc.” This was a way of giving thanks to the Lord. It is similar to Isaiah 3,10: אמרו צדיק כי טוב, “tell the righteous that he has done something good.” Sarah here gave thanks to whosoever had foretold her husband Avraham that she would bear him a son in her old age and would even be able to nurse not only him but also other babies. In other words: she thanked the Lord. An alternate interpretation of this exclamation of Sarah: “Who would have foretold that Avraham was still virile enough still to have impregnated Sarah so that she could produce a healthy son.” According to this interpretation the word מלל is similar to the word מלילות in Deuteronomy 23,26: “(plucking) ears of corn.”

will not be plucked Heb. יקטף, will not be broken or pulled off; like (Deut. 23:26), “you may pluck (וקטפת) ears.”