Tafsiran yang Mengutip untuk Yeremia 17:7

“And it was at the end of two years.” Since it is not explicitly stated in the text when these two years began, our Rabbis taught (Genesis Rabbah 89:2) that these two years were added to his prison sentence beyond what was originally decreed upon him, because he placed his trust in the chief cupbearer, as it is said Fortunate is the man who makes God his trust and does not turn to the arrogant ones (Psalms 40:5) — these being the Egyptians who were called rahav [arrogant]. One might question why it says who makes God his trust [asher sam Hashem mivtacho] when it should have said “who places his trust in God” [asher sam baHashem mivtacho], as it is written Blessed is the man who trusts in God, and God will be his trust (Jeremiah 17:7). Besides the apparent redundancy in this verse, the language also needs explanation regarding the phrase and God will be his trust. Furthermore, it is difficult to understand why the Egyptians are called rehabim [arrogant ones] and not by their well-known name.

One who has fifty zuz and he is using them for his business, he must not take.
And anyone who does not need to take [charity] and yet takes, will not depart from this world before he actually needs [charity] from others.
And anyone who needs to take and does not take, will not die of old age until he supports others with his own money. Concerning him the verse says: “Blessed is the man who trusts in the Lord and whose hope is the Lord” (Jeremiah 17:7).
And so too a judge who judges in truth according to its truth.
And anyone who is not lame or blind but pretends to be as one of these, he will not die of old age before he actually becomes one of these, as it is said, “He who searches for evil, it shall come upon him” (Proverbs 11:27) and it is also said: “Righteousness, righteousness shall you pursue.”
And any judge who accepts a bribe or who perverts justice will not die in old age before his eyes have become dim, as it is said: “And you shall not accept a bribe, for a bribe blinds the eyes of those who have sight.”
The final mishnah of the tractate is one long exhortation for proper, ethical behavior. It seems to me that the rabbis put out a double message when it came to charity. On the one hand, people must give freely to the poor and support them at a relatively high degree. Jewish law is full of gifts to the poor that are mandatory one must give them not out of the goodness of one’s heart, but because one is obligated to do so.
On the other hand, when addressing the poor person, the rabbis emphasize to him that he must strive to do everything he can to prevent himself from having to take tzedakah. A person who takes tzedakah when he doesn’t need it, will in the end become truly in need of tzedakah. The rabbis encourage poor people to strive to do all they can to avoid taking tzedakah. Taking tzedakah, while allowed, is not preferable to trying to earn a living on one’s own.
The mishnah also contains a few exhortations for judges not to accept bribes and for people not to pretend to be handicapped in order to garner mercy from their fellow human beings.
The content of the mishnah itself is self-explanatory, so I have refrained from commenting below.

HE SHALL NOT MULTIPLY HORSES TO HIMSELF — “except what he needs for his carriage, in order that he cause not the people to return to Egypt, because horses were obtained from Egypt, as it is said, And a chariot came up and went out of Egypt for six hundred shekels of silver, and a horse for a hundred and fifty.”¹¹¹I Kings 10:29. This is Rashi’s language. But I have this difficulty regarding it, for the Rabbis have said in Yerushalmi at the end of Tractate Sanhedrin:¹¹²Yerushalmi Sanhedrin X, 9. — On Yerushalmi see Leviticus, p. 192, Note 44. “You may not return there for settlement, but you may return for business, for goods, and for conquest of the land.” And so, if the king should send men and buy horses and chariots there, it would be considered “trading” and would be permissible! It is then possible that Scripture admonishes [the king] not to increase his numbers of horses even from his own Land, or from the land of Shinar, or by way of permissible trading, in order that he should not put his trust in his chariots, because they are many, and in his horsemen, because they are exceedingly mighty,¹¹³Isaiah 31:1. but his trust shall be in the Name of the Eternal.¹¹⁴See Jeremiah 17:7. Then he admonishes the king not to cause the people to return to Egypt, to have his servants and people there as overseers of cattle dwelling in the cities for the chariots¹¹⁵I Kings 9:19. On Solomon’s conduct in this matter see “The Commandments,” Vol. II, p. 330. to the end that he should multiply horses, similar to what is said of Solomon, and all the store-cities that Solomon had, and the cities for his chariots etc.¹¹⁵I Kings 9:19. On Solomon’s conduct in this matter see “The Commandments,” Vol. II, p. 330. And thus he had in Egypt, as it is said, And the horses which Solomon had, were brought out of Egypt; also out of Keveh, the king’s merchants buying them etc.¹¹⁶I Kings 10:28. for no one was allowed to export horses from Egypt without permission from the Egyptian king and they paid him a tax for them. To Solomon, however, Pharaoh gave the right to export horses, meaning that he could take them out at will, and he could transfer that right to whomever he wished and keep the tax. He also had merchants stationed in Egypt buying all horses and sending to their lord [Solomon] those that he wanted and selling the others to kings of other countries. Thus it is said and so for all the kings of the Hittites, and for the kings of Aram, did they bring them out by their means,¹¹¹I Kings 10:29. that is to say, they took them out through Solomon’s merchants, and it was to him that they gave the tax.