Tafsiran yang Mengutip untuk Yeremia 15:1

and the great man speaks what is in his heart—The king or the prince states in the case what his heart desires. what is in his heart Heb. הַוַּת נַפְשׁוֹ. He speaks what is (הוֶֹה) to his will and to his desire. Cf.(Jer. 15:1) “I have no desire for this people.” And so did Jonathan render: The desires of his heart.

IN A VISION I DO MAKE MYSELF KNOWN TO HIM. Scripture does not say: “I will appear to him in a vision,” but it says ‘I will make Myself known.’ This verse is then similar to the one which states, And I appeared unto Abraham, unto Isaac, and unto Jacob, as G-d Almighty,²⁸⁸Exodus 6:3. [the verse here] stating that the Great Name appears in a vision and through it He becomes known to the prophet, but [the prophet does not know Him]²⁸⁹Abusaula. by His Great Name, just as He said, but by My Name the Eternal I made Me not known to them.²⁸⁸Exodus 6:3. And Scripture stated [further] that the communication is in a vision, but My servant Moses is not so, for in all My house in which the prophets see dreams, he is trusted,²⁹⁰Verse 7. knowing of his own accord all the [Divine] attributes, and from mouth to mouth²⁹¹Verse 8. the communication comes to him from Me, and he beholds the similitude,²⁹¹Verse 8. not in a dream. In the words of the Sifre:²⁹²Sifre Beha’alothcha 103. “And the similitude of the Eternal doth he behold.²⁹¹Verse 8. This refers to the vision of ‘the back.’”²⁹³See Exodus 33:23.
Thus Scripture here teaches us the difference between the Divine communication received by Moses and that of the other prophets of his generation, in the same way that it mentioned this [difference between him and] those who preceded him [as it says in the verse], And I appeared unto Abraham, etc.,²⁸⁸Exodus 6:3. as I have explained; and likewise it mentions at the end of the Torah in relation to those who came after him, And there hath not arisen a prophet since in Israel like unto Moses, whom the Eternal knew face to face,²⁹⁴Deuteronomy 34:10. the intention being the same in all these places. Do not be disquieted by the statement of the Rabbis²⁹⁵Rosh Hashanah 25b. See my Hebrew commentary p. 240, Note 72, concerning the source of the statement. concerning Samuel, that he was equal to Moses, as it is written, Though Moses and Samuel stood before Me, yet My mind could not be toward this people,²⁹⁶Jeremiah 15:1. since it is because G-d mentioned Samuel together with Moses that our Rabbis considered it an indication of his [Samuel’s] greatness, but not that they were comparing the prophecies [of Moses and Samuel] to each other — far it be for them [to say so]! And the intention of this verse [which mentions Moses and Samuel together is as follows]: He mentioned Moses because he stood before Him in the breach, to turn back His wrath, lest He should destroy them,²⁹⁷Psalms 106:23. both at the [incident of the] golden calf and that of the spies, when the people were in danger of destruction; and so Scripture also mentioned Samuel, because this verse is in connection with the drought²⁹⁸Jeremiah 14:1. when they needed rain, and He said, Are there any among the vanities of the nations that can cause rain? etc.²⁹⁹Ibid., Verse 22. Thus G-d said that even if Samuel — the prophet who brought rain when it was not due, in the days of the wheat-harvest³⁰⁰I Samuel 12:17. — were to stand [in prayer] before Him, He would not listen to him to bring it for these people in their time of trouble. Thus Scripture mentioned the great men of the tribe whom G-d chose to minister unto Him, and to bless in His Name,³⁰¹Deuteronomy 10: 8. — Both Moses and Samuel were of the tribe of Levi. who prayed for Israel. This is also the sense of the verse which says, Moses and Aaron among His priests, and Samuel among them that call upon His Name.³⁰²Psalms 99:6.

Er wird, nicht אדם פרא, er wird פרא אדם, der פרא unter den Menschen sein. פרה ,פרא ,פרע ,פרח und so ברח ,ברה ברא, alles nur verschieden nuanzierte Ausdrücke des Grundbegriffes: Frei-, Ungebunden-sein und werden. Insbesondere bezeichnet פרא das von dem Joch der Menschen und dem Zwang der Städte ungebundene Freie; daher: das Waldtier, פרא למוד מדבר, das den Zwang der Städte nicht erträgt. Ein solcher nicht unter das Joch der Menschen und Städte sich beugender Menschenstamm wird dein Same unter den Menschen sein. Das einzige Wort פרא bezeichnet den sozialen Grundcharakter der Ismaeliten. — על פני כל אחיו, das על פני hat oft die Bedeutung des Widerwärtigen, im Wege stehenden, die Aussicht und Richtung des andern beschränkenden oder hindernden. Was man nicht gerne sieht, ist על פניו. So המכעיסים אותי על פני (Jes. 66, 2), אלהים אחרים על פני (M.20 .B 2. 3), שלח מעל פני (Jerem. 15, 1) usw. So auch hier: er wird trotz aller seiner Brüder seine Stelle einnehmen und ruhig behaupten. Es wird ihm keiner Freund sein und doch niemand wagen, ihm entgegenzutreten.

and with loving-kindness and with mercy which will come to you from Me because of them. Concerning our father Abraham, it is written (Gen 18:19): “For I love him since he commands etc. to perform righteousness and justice.” And, corresponding to them, He bestowed upon his children loving-kindness and mercy, as it is said (Deut. 13:18): “And He shall grant you mercy”; (ibid. 7:12) “And the Lord your God shall keep for you the covenant and the loving-kindness.” When they ceased to perform righteousness and justice, as it is said (Amos 5:7): “Those who turn justice into wormwood, and righteousness they leave on the ground,” also the Holy One, blessed be He, took away from them the loving-kindness and the mercy, as it is said (Jer. 16:5): “for I have gathered in My peace from this people, says the Lord, the loving- kindness and the mercies.” And when they will return to perform righteousness and justice, they shall be redeemed immediately, as it is said (Isa. 1:27): “Zion shall be redeemed through justice, and her penitent through righteousness.” And the Holy One, blessed be He, will add mercy and loving- kindness to them and make a crown of all four of them and place it on their head.