Tafsiran yang Mengutip untuk Ulangan 6:1

AND THOU SHALT OBSERVE TO DO IT ‘ASHER YITAV LECHA’ (WHICH WILL BE WELL WITH THEE). He is thus commanding you that you should take care to do what will benefit you. “A LAND FLOWING WITH MILK AND HONEY. Although removed from it, this phrase is connected with the expression to possess it [at the end of Verse 1]. Or it may be that the expression [a Land flowing …] lacks the letter beth, [making it equivalent to ba’aretz — ‘in the Land’ flowing with milk and honey, and thus it is not necessary to say that the phrase a Land flowing … refers to Verse 1; instead, the verse before us enjoins Israel to observe the commandments in the Land] just as in the verse, that was found ‘beith’ (House of) the Eternal²⁰⁵II Kings 12:11. [which lacks a beth, making it b’veith — ‘in the House of’ the Eternal].” This is the language of Rabbi Abraham ibn Ezra. And if so, there is also lacking in the phrase and that ye might increase mightily the word bo (“in it”) [so that its meaning would be “and that ye might increase mightily ‘in it,’” that is, in the Land flowing with milk and honey]; or [the missing part may be the word] ba’avuro (“because of it”). But there is no need [to interpret the verse as if letters and words were missing]. For [the word l’ma’an (so that) from the phrase in the preceding Verse 2] and ‘so that’ thy days be prolonged, should be drawn here [to Verse 3], and its meaning is as follows: “‘so that’ it may be well with thee.” Or it may be that the word asher (which) [‘asher’ yitav lecha] itself serves the same purpose [meaning “so that” or “because of”], as in the verse, And he removed her from being queen ‘asher’ she had made an abominable image²⁰⁶I Kings 15:13. which means “‘because of’ her having made an abominable image.” Similarly, ‘ba’asher’ thou art his wife²⁰⁷Genesis 39:9. means “‘because of’ your being his wife.” And so also Scripture states, which I command thee this day ‘asher’ (so that) it may go well with thee etc., and so that thou mayest prolong thy days upon the Land.²⁰⁸Above, 4:40. And the purport of the verse [here] is as follows: “Hear, therefore, O Israel, and take care to do it so that it may be well with thee, and that ye may increase mightily, as the Eternal the G-d of thy fathers hath promised to give unto thee a Land flowing with milk and honey etc.;” that is to say, in order that He may do good to you when He gives you a good and large Land,²⁰⁹Exodus 3:8. as he said further [in Verse 18], so that it may be well with thee, and that thou mayest go in and possess the good Land. Similarly, and he gave him a house, and said to him victuals²¹⁰I Kings 11:18 — Here likewise the phrase as the Eternal, the G-d of thy fathers promised unto thee, a Land flowing with milk and honey, means “promised to give thee.” [means: “and he said to ‘give’ him victuals”].

a land flowing with milk… either this is the displaced object of the verb “to inherit” [: 1] or the verse omits a preposition, and should read “ in a land flowing with milk…”. See “in the house of God” [II Kings 12: 11] for a similar construction.

BY RESOLVING THE APPARENT CONFLICT IN RAVA’S STATEMENTS, WE UNDERSTAND HOW THE MISAPPLICATION OF PILPUL CONTRIBUTES TO THE WORLD’S DESTRUCTION
Translator’s note: Here the Netziv asserts that pilpul is an elixir of life, a method of Torah study that God directed the Jewish nation to employ in order to guarantee its survival in the various exiles. However, if this precious tool of pilpul is misapplied, it becomes an elixir of death. The Netziv’s proofs depend on the meaning of three words ─ hukim, mishpatim and la’asos. The word hukim is generally interpreted as counter-intuitive laws,¹E.g., the eating of pork and not wearing garments composed of wool and linen. whereas the word mishpatim refers to the laws that have a discernible rationale,²See Tractate Yoma 67b, as quoted by Rashi to Lev. 18:4. or laws that regulate conduct between persons – e.g., torts, contracts, etc.³See Tractate Bava Kamma 87. The word la’asos is usually translated as either to make or to perform. Both here, and in many places in his commentary on the Torah,⁴See the Netziv’s Introduction to Ha’amek Davar, and what he writes in Ha’amek Davar and Harhev Davar on Lev. 18:5, Ex. 24:3, 4, and Deut. 6:1. the Netziv argues that the translations of these terms vary according to context. With regard to the word hukim, he concludes that it may also mean analysis or analytical rules, such as the thirteen hermeneutical principles of R. Yishmael. Similarly, the word mishpatim can also mean practical laws, or, alternatively, the application of analysis, namely, the methodology as to how to apply hukim so that it results in the derivation of practical laws,⁵See Ha’amek Davar on Ex. 15:23. such as the ones in the Shulhan Aruch.
The word la’asos and its various conjugations may be translated as ‘to perform’ or ‘to create,’ depending on the context. The Netziv asserts that if la’asos is translated in various statements as “create” or “enhance,”⁶See the Netziv in his Introduction to Ha’amek Davar, os 8, arguing that the word la’asos, depending on the context, may be translated as “to make,” “to enhance” or “to arrange” something that already exists. the difficulties discussed in chapter 6 pertaining to the interpretation of various Talmudic statements and the contradictions between the various statements of Rava are resolved by limiting the word to the application of analysis and pilpul to generate new laws.
WE EXPLAINED in Part 1, chapters 7 and 8, that with the destruction [of the Temples] and the beginning of the exile, Isaiah [at the end of the First Temple period], and afterwards, the Men of the Great Assembly [led by Ezra during the Second Temple period], resolved to enhance the Torah and [use of] pilpul among Israel. This was the message of Malachi: [“Be mindful of the teaching of My servant Moshe, whom I charged at Horeb with hukim, laws, and mishpatim, rules, for Israel”].⁷Mal. 3:22. Malachi, [who is actually] Ezra,⁸Ezra understood that the purpose of the Jews returning to Israel and rebuilding the Temple was to prepare the Jewish nation for the approaching lengthy exile. See Ha’amek Davar on Deut. 32:36. as stated in Tractate Megillah 15a,⁹In Tractate Megillah there is a disagreement between the sages who were of the opinion that Malachi and Ezra were two separate prophets, and R. Yehoshua ben Korhah, who stated that they were the same person. The Talmud concludes in accordance with R. Yehoshua. [is referred to as] a sofer, “enumerator,” of the Torah of Moshe,¹⁰See Ezra 7:6, “Ezra came up from Babylon, a sofer [scribe] expert in the Torah of Moshe.” See Targum, Ibn Ezra and Gersonides that sofer in this context means that Ezra enumerated and explained the details and sources of the laws contained within the Torah. for he counted the letters of the Torah and applied exegesis to them. It is written in Ezra 7:11 that “He counted¹¹The present tense in Hebrew is a participle and serves both as a verb and noun, therefore, sofer may also be translated as “enumerates.” the words of the commandments of God and his¹²In the next paragraph the Netziv, will define the phrase “his statutes” as referring to Ezra, not God. statutes that [were commanded] to Israel.” Had the text stated, “He counted God’s commandments,” I would say that Ezra had counted the commandments, [which is in itself] a great wisdom, [as explained in Part 2]. However, the language used is, “He counted the words of the commandments,” implying that he counted the details of each and every mitzvah.